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LIBRA.RY 

OF  THE 

Theological   Seminary 

PRINCETON,    N.J. 

case, S  CC.. Division 

SnelA      )j03 Sectic- 

Book,  


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THE 


DEATH  of  DEATH 

IN       THE 

DEATH  of  CHRIST. 

BEING 

A      TREATISE      OF      the 
REDEMPTION    and  RECONCILI ATldi<i 

THAT    IS    IN    THE    BLOOD    OF    CHRIST; 
WHEREIN     THE    WHOLE    CONTROVERSY     ABOUT 

UI^IVERSAL       REDEMPTIOfI; 

IS  FULLY  DISCUSSED  : 

IN    FOUR    PARTS. 

By     JOHN    OWEN,    D.  D; 

Firji  American  Edition^  carefully  revifed  and  corrcBUl 

CARLISLE,  fPcnnfylvania) 
PRINTED  BY    GEORGE    KLINE. 


MjDcCjXcn; 


PREFACE. 

header^ 

IF  thou  intendeft  to  go  any  farther,  I  would  entreat  thee  ip 
flay  here,  a  little.  If  thou  art,  as  many  in  this  pretending 
age,  a  fign  or  title-gazer- — and  comell  into  books  as  Cato  into 
the  theatre,  to  go  out  again — rhou  hall  had  thy  entertainment ; 
jarewell.  With  him  that  refolves  a  ferious  view  of  the  fol- 
lowing difcourje,  and  really  defireth  fatisfaftion  from  the  word 
and  chrijiian  rcafon,  about  the  great  things  contained  therein, 
I  defire  a  few  words  in  (hQ  portal.  Divers  things  there  are, 
of  no  fmall  coiifideration  to  the  bufinefs  we  have  in  hand, 
which  I  am  perfuaded  thou  can  ft  not  be  unacquainted  with, 
and  therefore  I  will  not  trouble  thee  with  a  needlels  repetition 
of  them. 

I  fhall  only  crave  thy  leave, to  preface  a  little  to  the 

point  in  hand,  and  my  prefent  undertaking  therein  ;  with  the 
refult  of  fome  of  my  thoughts  concerning  the  whole,  after  a 
more  than  leven  ye^^  fenous  inquiry  (bottomed  I  hope  upon 
the  flrength  of  Chrift  and  guided  by  his  fpirit)  into  the  mind 

of  God  about  thefe  things, with   a   ferious  perufal  ut  all 

which  I  could  attain,  that  the  zvit  of  man,  in  former  or  latter 
days,  hath  publifhed  in  oppofiti-n  to  the  truth  which  I  defire 
(according  to  the  meafure  of  the  gift  received;  here  to  ajfert. 
Some  things  then,  as  to  the  chief  point  in  hand,  I  v/ould 
defire  the  Reader  to  obferve  :  As, 

ijl.  That  the  affertion  of  Unwerfal  Redemption,  or  the 
general  ranfom,  fo  as  to  make  it  in  the  leaff  meafure  heneficial 
for  the  end  intended,-— — goes  not  alone.  Eleclion  of  free 
grace, — as  the  fountain  ot  all  following  difpenfations,  all 
difcriminating  purpofes  of  the  Almighty,  depending  en  his 
own  good  pleafure  and  will,  mull  be  removed  out  of  the 
way.  Hence  thofe  who  would  for  the  prefent,  fpopulo  ul 
placerent  quas  fecerefabulas)  defiroufly  retain  fome  fhew  of 
afferting  the  liberty  of  eternally  Ci\{l\i\g\i\?a\x\^  free  grace  ;  do 
themfe'ves  utterly  raze,  in  refpeCt  of  znv fruit  or  profitable 
iffue,  the  whole  imaginary  fabric  of  general  redemption,  which 
they  had  before  erecfed.  Some  ^  of  thefe  make  the  decree 
of  election  to  be  aiitecedaneous  to  the  death  of  Chriff,  (as 
themfelves  abfurdly  fpeak,)  or  the  decree  of  the  death  of 
Chrift  :  then  frame  a  two-fold  eleclion;  one,  cf  fome  to  be 
\\i(t fons, — the  other,  of  the  reft  to  ht /ervants.  But  this 
dtclion  of  fome  to  h<i  fcrvants,  the  Scripture   cal's  rrproha- 

tion  i 
*  T,  M,  Univerfali^  cf  Lee-grace, 


i^  PREFACE. 

tian;  and  {peaks  of  it  as  the  ifTue  of  hatred,  or  a  purpofe  of 
3-eje6lion,  Rom.  ix.  ii,  12.  To  be  2ifervant,  in  oppofuioii 
to  children  and  their  liberty,  is  as  high  a  curie  as  can  be  ex- 
preffed,  Gen.  ix.  25.  Is  this  Scripture-eleftion  ?  Befides, 
it  Chrift  </2^  to  bring  thofe  he  died  for,  unto  iht  adoption 
and  inheritance  of  children  ;  what  good  could  poflfibly  re- 
dound to  them  thereby,  who  \ffQre  prede/iinated  beiorc  to  be 
only  fir vants  ?■ 

Others  f  make  a  general  conditionate  decree  of  redemption^ 
to  be  antecedaneous  to  eleBion  ;  which  they  affert  to  be  the 
lirft  difcriminating  purpofe  concerning  the  fons  of  men,  an4 
lo  depend  on  the  klone  good pleafure  of  God:  that  any  others 
Ihall  partake  of  the  death  of  thrift  or  the  fruits  thereof,  either 
\xxiX.o  grace  ox  glory,  \>\x\.  only  thole  perfons  {o  eleBed,—-\\\2Lt 
they  deny.  Cui  bono  now  ?  to  w\i2X  purpofe  ferves  ih^  gene- 
ral ranfomf  but  only  to  affert,— that  Almighty  God  would 
have  the  precious  blood  of  \i\^  dear  Son  poured  out,  for  in- 
numerable fouls  whom  he  will  not  have  to  fhare  in  any  drop 
thereof;  and  fo,  in  refpe6l  of  them,  to  be  fpilt  in  vain;  or 
elfe  to  be  (hed  for  them,  only  that  they  might  be  the  deeper 
damned.  T\i\^  fountain  \S\q.w  of  free-grace,  \\\\^  foundation 
of  the  new  covenant,  this  bottom  of  all  gofpel-difpenfations, 
this  \x\i\\.{\iX  womb  o\  all  eternally  diftinguifhing  mercies,  the 
purpofe  of  God  according  to  eleBion,  muft  be  oppofed, 
iQighied,  blafphemed  ;  that  the  figment  of  the  fons  of  men 
may  not  appear  to  be  tr uncus  ficulnus,  inutile  lignum^  an  un- 
jprofitable  ftock; — and  all  the  thoughts  of  the  moll  High, 
'differencing  between  man  and  man,  muft  be  made  to  take, 
occafion,  hyfonie,  to  be  caujed,  fay  others,  by  their  holyfelf^ 
fpiritual  endeavours:  gratum  opus  agricolis,  a  favory  facri- 
iice  to  the  Ro?nan  Belus ;  a  facred  orgie  to  the  long-bewailed 
htanes  of  St.  Pelagins, 

'  And  here,  [idly  f  Free-will,  amor  et  delicia  humani  generis ^ 
corrupted  nature's  deformed  darling,  the  F alias  or  beloved 
felf'Conceplion  of  darkened  minds,— finds  open  hearts  and 
arms,  iov  lii  adulierous  cxnhvdiCtsi  yea,  xht  dye  being  caft, 
and  Rubico  paffed  over, — eo  devenere  fata  ecclefict,  that  having 
oppofed  the  free  diftinguifliing  grace  of  God,  as  the  fole  fworn 
<?«€wy  thereof;  it  advanceih  itfelf,  (or  an  inbred  native  ability 
in  every  one,  to  embrace  a  portion  of  generally  expofed  mer^ 
cy)  under  the  name  of  free-grace,  Tantane  vos  tenuit  generis 
nducia  veft} i ?  This,  this  is  Univerfaliftsyz-^f-^rjcd  /  which, 
in  the  Scripture-phrafe,  is  curfed  corrupted  nature  :    neither 

can 
i  Cameri,  Amirald,  &c. 


PREFACE.  V 

can  it  othcrways  be.  A  general  ranfom  without /ree-wili,  is 
hui  phanta^ce  inutile  pondus,  a  burden  fome  fancy:  the  merit 
of  the  death  of  Chrift  being  to  them  as  an  ointment  in  a  box, 
that  hath  neither  virtue  nor  power  to  aft  or  reach  out  its  own 
application  unto  particulars  ;  being  only  fet  out  in  \.\\^  go/pel 
to  the  view  of  all — that  thofe  who  will,  by  their  own  ftrength, 
lay  hold  on  it  zn^  apply  it  to  themfelves,  may  be  healed. 
Hence  is  the  dear  elleem  and  high  valuation,  which  this  old 
idoiyr^<?-2i;z7/ hath  attained  in  thefe  days ;  being  fo  ufetul  to> 
the  general  ranfom,  that  it  cannot  live  a  day  without  it. 
Should  it  pafs  tor /rw^  what  the  Scripture  affiims,  viz.  that 
we  are  by  nature  dead  in  trefpajfes  and  fins  ;  there  would  not 
be  left  of  the  general  ranfom,  ajherd  to  take  fire  from  the  hearth: 
like  the  wood  of  the  vine,  it  would  not  yie'da  pin  to  hang  a 
garment  upon  :  all  which  you  ftiall  find  lully  declared,  in  the 
enfuing  treatife.  But  here,  as  though  all  the  undertakings 
diuA  BabyloniJJi  attempts  ot  ihe  o\di  Pelagians,  with  their  var- 
niflied  offspring  the  late  Armiyiians,  were  flight  and  eafy ;  I 
fhall  {\it\^  y OMg^QdiiQX  abominations  than  thefe,  and  further 
difcoveries  of  the  imagery  of  the  hearts  of  the  Tons  of  men. 

In  purfuance  of  this  perfuafionof  univerfal  redemption,  not 
a  few  have  arrived  (whither  it  naturally  leads  them)  to  deny 
ihefatisfaclion  and  tnerit  of  Chrift.  Witnefs  P.  H.  who 
not  being  able  to  untie,  ventured  boldly  to  cut  this  Gardian 
knot ;  but  fo  as  to  make  both  ends  of  the  chain  ufeiefs.  To 
thequeflion^  Whether  Chrift  died  for  all  men  or  not  ?  he 
anfwers, — that  he  died  neither  tor  all,  nor  any,  fo  as  to  pur- 
chafe  life  and  falvation  for  them.  0  tan,  poion  fe  epos  phugev, 
hercos  odonton?  fhall  curfed  Socinianifn  be  worded  into 
a  glorious  difcovery  oi  free-grace  ?  Afk  now  for  proofs  of 
this  affertion,— as  you  might  juftly  expe£t  Achillean  argu- 
ments from  thofe  who  delight  akineta  kinein,  to  throw 
down  {\ich  foundations,  (as  (hall  put  all  the  righteous  in  the 
world  to  a  lofs  thereby ;)  Projicit  ampuUas  et  fefquipedalia 
verba ;  hyperonka  mataiotetos,  great  fwelling  words  of 
vanity,  drummy  expreflions,  a  noife  from  emptinefs,  (the 
ufual  language  of  men,  who  know  not  what  they  fpeak,  nor 
whereof  they  do  afinnj  is  all  that  is  produced  :  fuch  con- 
te'mptible  products,  have  our  tympanous  mountains.  Poor 
creatures,  whofcy^w/i  are  merchandized  by  the  painted  hces 
of  novehy  and  vanity  ;  whil ft  thefe  ^^^j^j  falute  you  with 
the  ki/fes  of  tree  grace,  you  fee  not  the  fword  that  is  in  their 
hands  ;  whereby  they  fmile  you  under  the  fiftf'i  rib,  in  the 
very  heart  blood  q^  faith  and  all  Chriftian  confolation.       It 

feeiDis 


yi  PREFACE. 

feems  our  blefled  Redeemer's  deep  humiliation,  in  bearing  the 
chajiiftment  of  our  peace  and  the  puniJJiment  of  our  tranf- 
greflions,  being  made  a  curfe  d^nA/in,  defer  ted  under  wrath 
and  the  power  of  death, — procuring  redemption  and  the  re- 
raiflion  of  fms  through  the  effufion  of  his  blood,  offering 
himfelf  up  a  facrifice  to  God  to  make  reconciliation  and  pur- 
chafe  an  atonement ;  his  purfuing  this  undertaking  with  con- 
tinued interceflion  in  the  holuj}.  of  holies^  with  all  the  benefits 
of  his  mediator jhip  \ — do  no  v^-di-^  procure  either  life  and  falva- 
tion,  o\  remiffion  o\  fins;  but  only  ferve  to  declare^  that  we 
are  not  indeed  what  his  word  affirms  we  are^  viz.  cvrfed, 
guilty,  defiled,  and  only  not  aftually  call  into  hell.  Judas^ 
betrayefl  thou  the  Son  oj  man  with  a  kijs  ?  See  this  at  large 
confuted,  Book  3. 

Now  this  laft  ajfertion  throughly  fancied,  hath  opened  a 
door  and  given  an  inlet  to  all  thofe  pretended  heights,  and 
new-named  glorious  attainments, — which  have  metamorphofed 
the  perfon  and  mediation  of  Chrift,  into  an  imaginary  diffuf- 
ed goodnefs  and  love  communicated  from  the  Creator  unto  the 
new  creation  : — than  which  familiflical  fables,  *  Cerdons 
two  principles  were  not  more  ahfurd ;  the  Platonic  numbers, 
nor  the  Valentinian  jEones,  (flowing  from  the  teeming  wombs 
of  Pleroma,  Aion,  Teleios,  Sige,  Bythos,  and  the  refi,  vented  for 
high,  and  glorious  attainments  in  Chriftian  religion  near  1500 
years  ago)  were  not  lefs  intelligible.  Neither  did  the  cor- 
roding of  Scriptures  by  that  Pontic  vermin  Maraow, equalize 
the  contempt  and  fcorn  call  upon  them  by  thefe  impotent  im- 
poflors;  exempting  their  whifpered  difcoveries  from  \ht\v  trials 
and  exaking  their  revelations  above  their  authority.  Neither 
do  fome  flay  here  ;  but,  his  gradibus  itiir  in  ccelum.  Heaven  it- 
lelf  is  broke  open  for  all;  from  univerfal  redemption,  through 
unwevh]  jufiification,  in  a  general  covenant,  they  have  arrived 
(haudignota  loquor)  at  univerfal  falvation;  neither  can  an^f 
forfeiture  be  made  oi  the  purchased  inheritance. 

Ergo  agite  Sjuvenes,  tantarum  in  munere  (audum  i, 
Cingite  Jrondz  comas,  et  pocula  porgite  dextris  : 
Communemquc  vocatt  deum,  et  date  vina  volentes, 

March  on  brave  youths,  i'th'  praife  of  fuch  free  grace ; 

Surround  your  locks  with  bays,  and  full  cups  place 

In  your  right  hands;  drink  freely  on  ;  then  call, 

O'lh*  common  hope,  the  ranfom  general. 

Thefe 

*  Iren.  I.  2.  c.  6,  7.  14,  15;  kc.    Clcoj.  i^iova,  3.  Ep.  H:3rcf, 
3T.     Tercul.  ad.  Y-len. 


PREFACE.  x\i 

Thefe  and  the  like  perfuafions  I  no  way  dlfllke,  becaufe 
•\vhoiiy  new  to  the  men  ot  ihis  generaiion:  That  I  may  add 
this  by  the  way ;  every  age  hath  its  employment  in  the  Jif- 
covery  of  truth.  We  are  not  come  to  the  bottom  of  vice  or 
virtue  ;  the  whole  world  hath  been  employed  in  the  praftice 
of  iniquity  5000  years  and  upwards ;  and  yet  Afpice  hoc  no- 
vum, may  be  fet  on  many  villanics  ;  behold  daily  new  in- 
ventions. No  wonder  then  it  all  truth  be  not  yet  difcovered. 
Something  may  be  revealed  to  them,  who  as  yet  fit  by.  Ad- 
mire not  it  Saul  alfo  be  among  the  prophets;  for  who  is  their 
father  ?  Is  he  not  free  in  his  dfpenjations  ?  Are  all  the  depths 
of  Scripture,  where  the  elephants  may  fwim,  juft  fathomed  to 
the  bottom  ?  let  any  man  obferve  the  progrefs  ot  the  laft 
century  in  unfolding  the  truths  of  God  ;  and  he  will  Icarce 
be  obfiinate,  that  no  more  is  left — as  yet  undifcovered.  Only 
the  itching  ot  corrupted  fancies,  ihe  boldnefs  of  darkened 
minds  and  lafcivious  wanton  wits,  in  venting  new  created  no- 
things, infignificant  vanities,  with  an  intermixed  dafli  of  blaf- 
phemy— is  that  which  I  defire  to  oppofc.  And  that  cfpecial- 
ly  confidering  the  genius  (if  I  may  fo  fpeak)  oi  the  days 
wherein  we  live ;  in  which  what  by  one  means,  what  by  ano- 
ther, there  is  almoft  a  general  deflexion  after  novelty  grown 
amongfl  us;  ^^  fome  are  credulous,  feme  negligent,  fomt  fall 
into  errors,  fome  feek  them.  A  great  fufpicion  almoil  every 
day,  grows  upon  me,  which,  I  would  thank  any  one,  upon 
foiid  grounds,  ^.o  free  me  from  ;  that  pride  of  fpirit,  with  an 
Heroflratus-\\k&  defirc  to  grow  big  in  the  mouths  of  men — hath 
afted  many,  in  the  conception  and  publication  of  feme  eafly 
invented  falfe  opinions.  Is  it  not  to  be  thought  alfo,  that  it 
is  from  the  faine  humour  poflefhng  many,  that  every  one  of 
them  almoft  ftrives  to  put  on  beyond  his  companions,  in 
framing  fome  y$;7^z//(2r  artifice  ?  To  be  2l  follower  of  others, 
(hough  in  defperate  engagements,  is  too  mean  an  undertaking. 

Aude  aliquid  brevihus  gyaris  vel  carcere  dignum. 

Si  vis  efje  aliquid;  probitas  laudatur,  et  alget,         Juv. 
And  let  it  be  no  fmall  \ peccadillo,  no  underling  opinion, 
friends;  if  in  thefe  bufy  times,  you  would  have  it  taken  notice 
of;  of  ordinary  errors  you  may  cry 

• quis  leget  haec  ?  nemo  hercule,  nemo  ; 

Aut  duo^  aut  nemo.  They 

*  Ouidam  creduli,  quidamnegligentcs  funt,  quibifdam  men- 
claciu?n  ohrepit,  quibufdam  placet. 

t  In  tarn  occupata  civitate,  fah.ulas  vulgaris  nequitia  non 
invenit.     Sen.  Ep.  120. 


Viii  PREFACE 

They  muft  be  glorious  atlaimntnts,  beyond  the  underfland^ 
ing  ot  men,  and  above  the  wifdom  of  the  word,  which  at- 
tra6l  the  eyes  of  poor  deluded  fouls.  The  great  Shepherd  of 
the  fheep,  oui  Lord  Jefus  Chrifl,  recover  his  poor  wander- 
ers to  his  own  fold. 

But  to  return  thither  from  whence  we  have  digrelTed.  This 
IS  ihdii  J  at  al  Helena— 2in  ufelefs,  barren,  ivuxiX^ia  Jancy ;  for 
whofe  enthroning,  fuch  irkfome  tedious  contentions  have  been 
caufed  to  the  churches  of  God — a  mere  Rome,  a  defolate  dirty 
place  ot  cottages^  until  all  the  world  be  robbed  ztxA  fpoiled  to 
adorn  it.     Suppofe  Chrift  died  for  all ;  vet   if  God,  in  his 

free  purpofe,  have  chofen  foine  to  obtain  life  and  falvation, 
pafTing  by  others— 'w'lW  it  be  profitable  only  to  ihQ  former,  or 
unto  all?  furely  \\\e  purpofe  of  God  muft  ftand,  and  he  will 
do  all  his  pkafure ;  wheieiort  ek^ion,  either  with  Huberus, 
by  a  wild  contradiBion,  muft  be  made  univerfal,  or  the  thoughts 
o\  the  Moft  High  fujpended  on  the  free  will  of  man.  Add 
this  borrow  ed  feather  to  the  general  ranfom,  that  at  leaft  it 
riiay  have  fome  colour  of  pompous  oftentation ;  yet  if  the 

free  grace  of  God  work  efftSually  in  fome,  not  in  others,  can 
thole  others  pafled  by  in  its  powerful  operation,  have  any  be* 
nefthy  unwerfal  redemption?  no  more  than  the  Egyptians 
had,  in  the  angel's  pafling  over  tho/e  houfes  whofe  doors  were 
not  f  prink  led  with  blood,  leaving  fome  dead  behind  him.  . 
Almighty  powerful  free  grace  then  muft  ftrike  its  fail,  that 

free  will,  like  the  Alexandrian  fliips  to  the  Roman  havens^ 
may  come  in  with  top  and  top-gallant ;  for  without  it,  the 
whole  territory  of  univerfal  redemption  will  certainly  be  fa- 
mifhed  ;  but  let  thefe  do6i;rines,  of  God's  eternal  eleSion,  the 
free  grace  of  converfion,  perfeverance,  and  their  neceffary  con- 
fequents,  be  afTerted  ;  movet  cornicula  rifum,  furtivis  nudata 
eoloribus ;  it  has  not  the  leaft  appearance  of  profit  or  confo- 
lation,  but  what  it  robs  from  the  fovereignty  and  grace  of 
God  ;  but  of  thefe  things  m.ore  afterwards. 

Some  ^Qwn'^mg  pretences  are  ufually  held  out  by  the  abet- 
tors  of  \\\^  general  ranfom;  which  by  thy  patience,  courteous 
Reader,  we  will  a  little  view  in  the  entrance,  to  remove  fome 

prejudice  that  may  lie  in  the  way  of  truth. 

1.  T\\^  glory  of  God,  they  fay,  is  exceedingly  exalted  by 
jt ;  his  good-will  and  kindnefs  towards  men,  abundantly  mani- 
fefted,  in  this  enlargement  of  vs  extent ;  and  his  free  grace, 
by  others  reft  rained,  fet  out  with  a  powerful  endearment. — 
This  they  fay  ;  which  is  in  effctl — all  things  will  be  well,  wherL 
God  is  contented  with  that  portion  of  glory  which  is  of  our  af 


PREFACE,  r4. 

Jt'gning,  Tlie  prl Toners  of  the  earth  account  it  their  greatefi: 
wifdom^  to  vaniifh  over  \\\^w  favours,  and  to  fet  out  with  a 
full  mouth,  what  they  have  done  with  half  a  hand;  but  will 
it  be  acceptable  to  lie.  for  Gor],  bv  extending  his  bcunty  be- 
yond the  marks  and  eternal  hounds  fixed  to  it  in  his  word  ? 
change  fiift  a  hair  of  your  own  heads,  or  add  a  cubit  to  your 
own  Matures,  before  you  come  in  with  an  addition  of  glory, 
not  owned  by  him,  to  the  Almighty.  But  fo  for  the  moft 
part  is  it  with  corrupted  nature,  in  all  fuch  inyflerious  things; 
difcovering  ihe  bafenefs  and  mlr.zfs  thereof.  If  God  be  ap- 
prehended to  be  as  large  \\\ grace,  as  that  is  in  offence.  (I  mean 
in  refpe6l  of  particular  offenders,  for  in  refpcct  of  his  people 
he  is  larger)  though  it  be  free,  and  he  hath  p'-oclaimed  to  all, 
that  he  may  do  what  he  will  with  his  own,  giving  no  account 
of  his  matters;  ^Z/fhali  be  well,  he  is  gracious,  merciful,  8cc, 
But  if  once  the  Scripture  is  conceived,  to  hold  out  his  /bve^ 
reignty  and  fiee  di/li/igu?flii??g  gn^ce,  fulled  in  its  di/pe?i/atio?i 
to  his  own  pnrpofe  accoiding  to  f/6'/zVf?.v,  he  is  immams,  tru- 
fAilentus,  diabolo,  Tiherio^  tetrior,  (horrefo  refere.ns.)  The 
learned  know  well  where  to  find  this  language,  and  I  will  not 
be  inprumental  to  propagate  their  biafphemies  to  others.  Si 
deus  honnni  non  placucrit,  deus  non  erit,  faid  Tertultian  of  the 
heathen  deitier. ;  and  iliall  it  be  To  with  us  ?  God  forbid.  This 
pride  is  inbred  ;*  it  is  a  pait  of  our  corruption  to  defend  it. 

If  we  maintain  then  the  glory  of  God,  let  us  (peak  in  his 
own  language,  or  be  for  ever  filent.  That  is  glorious  in  him 
which  he  afcribes  unto  himielf.  Our  inventions,  though  never 
fo  rpiendid  in  our  own  eyes,  are  unto  him  an  abomination  ; 
a  jiriving  to  pull  him  down  from  his  eternal  excellency,  to 
tnakc  hnn  altogether  like  unto  us,  God  would  never  allow, 
that  the  xcill  of  the  creatu'"e  iliouid  be  the  meafare  of  his  ho- 
nour.  The  obedience  of  Parachfc  was  to  have  been  regulated^ 
God's  prefcription  hath  been  the  bottom  of  his  acceptation  of 
any  duty,  ever  fmcc  he  had  a  creature  to  worfhip  him ;  the 
very  heathen  knew,  that  that  fervice  alone  Vv^as  welcome  to 
God,  which  himfell  rrquired,  and  that  glory  owned,  which 
himfclf  had  revealed  that  he  would  appear  glorious  in  it. 
Hence,  as  t  Epimenides  advifed  the  Athenians,  in  a  time  of 
danger,  to  facrifice  Theo  prcjtkordi,  to  him  to  zvhom  it 
TV  as  meet  and  due  ;  which  gave  occafion  \o  ihe  altar,  which 
Paul  fav/  bearing  the  fuperfcription  of  Agnofto  Theo,  to  the 

E  unknozon 

^  Jsatura  fic  apparet  viliata,  ut  hoc  majoris  zitiift  non 
t'idere.  '          '  -  Au^. 

t  Licrt,  in  vV.  Epinif.nv 


X  PREFACE; 

unknown  Cod ;  fo  Socrates  telis  us  in  Plato*,  that  every  god 
will  be  woilhipped,  To  malifla  auto  arefconti  tropo,  in 
that  way  which  pUaJeth  bejl  his  own  7nind ;  and  in  chriftianity, 
hieromt  Jets  it  down  for  a  rule,  that  honos  prater  mandatum 
(LJi  dedecus ;  God  is  dijlionourcd  by  that  honour^  which  is 
alcribed  to  him  beyond  his  own  prefcription  ;  and  one  wittiJy 
on  the  Jecond  commandment — non  imago  non  jimulacrum 
damnaiur^  fed  non  fades  tibi ;  affigning  to  God  any  things  by 
him  not  aflumed,  is  a  making  to  ourfdves,  a  deifying  of  oar 
own  imaginations.  Let  all  men  then  ceafe  Jquaring  the  glory 
of  God,  by  their  own  corrupted  principles,  and  more  cox^ 
vu'^icd  perjuafions ;  the  word  zXono.  is  to  be  arbitrator  in  the 
things  of  God  ;  which  alfo  I  hope  will  appear  by  the  follow- 
ing tieaiife,  to  hold  out  nothing  in  the  matter  in  hand,  con- 
trary to  thofe  natural  notions  o\  God  and  his  goodnels,  which 
in  the  fad  ruins  of  innocency  have  been  retamed.  On  thefe 
grounds  we  affirm,  that  all  that  glory  of  God  which  is  pre- 
tended to  be  alTerted  by  the  general  ranfom,  however  it  .may 
{ttm  ^onous>  io  purblind  nature^  is  indeed  a  finjul  Jlourijh, 
for  the  obfcuring  of  that  glory  wherein  God  is  delighted. 

2.  It  is  ^vou^ly  pretended,  that  the  worth  and  value  of  the 
fatisfaBian  of  Chrifl,  by  the  oppofue  opinion  limited  to  a 
Jew,  are  exceedingly  magnified  in  this  extending  of  it  to  all ; 
Virhen,  behdes  which  was  faid  belore,  (about  an  human  ex- 
tending of  the  things  of  God,  beyond  the  bounds  by  himfelf 
Jixed  unto  ihemj  the  merit  of  the  death  of  Chrift,  confifting 
in  its  own  internal  zuorth  ■i.ndi  fiifficiency,  with  that  obligation 
which,  by  his  obedience  unto  death,  was  put  upon  xhc  jujlicc 
of  God  for  its  application  unto  them  for  whom  he  died,  is 
quite  enervated  and  overthrown  by  it,  made  of  no  account, 
and  fuch  as  never  produced  o\  itfelf  abffdutely  the  Xtdi^  good 
to  an\  part-.cular  Um\ ;  which  is  fo  fully  raanilefted  in  the 
follov  ing  ircatije,  as  I  cannot  but  defire  the  Reader  s  fincere 
confidtiaiion  ot  it ;  it  bemg  a  matter  of  no  fmall  importance. 
Q.  A  feerring  Jmile  call  upon  the  opinion  of  univer/al  re- 
demption,  by  jrany  texis  ot  Scripture,  with  the  ambiguity  of 
fomc  words  vvh.ch,  though  in  ihemfelves  txih&v  Jigurative  or 
indefinite,  yet  fi  em  to  he  of  an  univerfal  extent,  maketh  the 
abettois  ot  it  exceedingly  rejoice.  N(»w  concerning  this,  I 
ftial)  only  defiie  the  Reader  not  to  be  llartled  at  the  multitude 
of  places  ot  Scripture,  which  he  may  hndheapedu^  by  fome 
of  late  about  this  bufinefs,  (efpeciaiiy  by  Thomas  More,  in 
his  Univerjality  oj  Tree  Grace)  as  though  they  proved  and 

coniirmecl 

f  Plato  de  legib,  lib.  7. 


PREFACE. 


XI 


confirmed  that,  for  which  they  are  produced,  but  rather  pre- 
pare himfelf  to  admire  at  that  conf.dcncK  of  men,  particularly 
of  him  now  named,  to  make  fuch  a  flour ITh  with  colours  and 
drums,  having  indeed  no  y^/JzWi  at  all ;  for  notwiihiianding 
all  their  ^r^/^«6ej,  it  will  appear,  ihdl  \\\ty  hang  the  whole 
weight  of  their  building  on  three  or  four  texts  of  Scripture, 
viz.  1  Tim.  ii.  ^,  6.  John  iii  16,  17.  Heb.  ii.  9.  1  John  ii. 
3.  with  fome  few  others;  ^nAihc  ambiguity  o'i  two  or  three 
words,  which  thcmfelves  cannot  deny  to  be  of  exceeding 
various  acceptations.  All  which  are  at  lar^e  dlfcuffed  in  the 
cnfuing  trtatife  ;  no  one  place  that  hath,  with  the  leaff  fhew 
or  colour,  been  brought  forth  by  any  of  our  adver Janes  in 
their  own  defence,  or  for  the  oppofmg  of  the  cffcBual  re- 
demption  oj  the  deEl  only,  being  omitted  ;  the  book  ol  Thomas 
More  being  in  all  the  flrength  thereof  fully  met  withal  and 
enervated. 

4.  Some  men  have,  by  I  know  not  what  inifprifion,  enter- 
tained a  perfuaHon,  tha^  the  opinion  of  the  Univerfalijls  ferves 
exceedingly  to  fet  forth  the  love  and  free  grace  of  God ;  yea 
they  make  free  grace,  that  glorious  exprefTion,  to  he  that  alone 
which  is  couched  in  their  perjaafion^  viz.  that  God  loves  all 
alike,  gave  Chriji  to  die  for  all,  and  is  ready  to  fave  all,  if 
they  will  lay  hold  on  him  ;  under  which  notion,  how  greedily 
the  hook,  as  well  as  the  bait,  is  iwallowed  by  many,  we  have 
daily  experience;  when  the  truth  is,  it  is  utterly  dellruftive 
to  \.\it  free  diflinguifhing grace  of  God,  in  all  the  dlfpenfations 
and  workings  thereof.  Jt  evidently  oppofeth  God's  free  grace 
of  eletlion,  as  hath  been  declared  ;  and  therein,  that  very  love 
from  which  God  fent  his  Son  ;  his  free  diflinguifhing  grace 
alfo  of  effe&ual  calling,  mud  be  made  by  it  to  give  place  to 
nature's  darling,  free  will ;  yea  and  the  whole  covenant  of 
grace  made  void  ;  by  holding  it  out  no  otherwife,  but  as  a 
general  removing  cf  the  wrath,  which  was  due  to  the  breach 
of  i\\^  covenant  of  works;  for  what  elfe  can  be  imagined 
(though  this  certainly  they  have  not,  John  iii.  36.)  to  be 
granted  to  the  mofl  of  thole  all,  with  whom  they  affirm  this 
covenant  to  be  made.     Yea,  notwithftanding  their  tlourifh  of 

free  grace,  as  themfelves  are  forced  to  giant,  that  after  all 
that  was  effeSled  by  the  death  of  Chrifl,  it  was  poITible  that 
none  fhould  be  faved  ;  fo  I  hope  I  have  clearly  proved,  that  if 
he  accomplifhed  by  his  death  no  more  than  they  afcribe  unto 
it,  it  is  iitterly  impoffble  that  any  one  fhould  be  faved.  Ojiid 
dignum  tanto  ? 

5.  The  opinion  of  univcrfal  redemption  is  not  a  little  ad- 

vantaged ^ 


%n  PREFACE. 

vantage^,  by  prefentlng  to  convinced  men  a  feeniing  ready  way 
to  extricate  themfelves  out  ol:'  all  their  doubts  and  perplexities, 
and  to  give  them  all  the  comfort  tiie  death  of  Chrift  can  af- 
ford, before  they  feel  any  power  of  that  death  zuorking  within 
them,  or  find  any  ejicacy  of  free  grace  drawing  their  hearts 
to  the  embracing  of  Chrift  in  the  promife,  or  obtaimn^  a  par- 
ticular intereft  in  him ;  which  are  tedious  things  to  flefii  and 
blood  to  attend  unto,  and  wait  upon  ;  fome  boaft,  that  by  this 
ferfuafioa,  that  hath  been  efFe8ed  in  an  hour,  which  they 
waited  tor  before  j/^i^ifw  years  without  fuccefs.  To  dilpel  this 
poor  empty  flouiiih,  I  Iha'.l  fhew  in  the  progrefs,  that  it  is 
very  ready  and  apt  to  deceive  multitudes  with  a  plaufible  dt' 
lujion^  but  really  undermines  the  vqvj  Joundations  of  that 
ilrong  unfailing  confclation,  which  God  hath  Ihewed  himfelf 
abundantly  willing  that  the  heirs  of  promife  JJiuuld  receive, 

Thefe  and  the  like  are  the  general  pretences^  wherewith  the 
abettors  of  a  general  ranfom  do  leek  to  commend  themfelves 
and  their  opinion  to  the  affztlions  of  credulous  fouls;  thiough 
them  making  an  open  and  eafy  pajfage  into  their  belief,  tor 
the  fwallowing  and  digefting  that  bitter  potion  which  lurks  in 
the  bottom  of  their  cup  ;  of  thefe,  I  thought  meet  to  give  the 
Reader  a  brief  view  in  the  entrance,  to  take  off  bis  mind  from 
empty  generals,  that  he  might  be  the  better  prepared  to  weigh 
all  things  carefully  in  an  equal  balance;  when  he  fhall  come 
to  confider  thofe  particulars  afterwards  infiifed  on,  wherein 
the  great  pretended  llrength  of  our  adverfaries  lies. — It  re- 
maineth  only,  that  I  give  the  Chriftian  Reader  a  brief  account 
of  my  call  unto  and  undertaking  in  this  work ;  and  fo  clofe 
this  prelace.     Then, 

1.  I  will  offare  thee,  it  is  not  the  Icaft  thirjl  in  my  afTeftions, 
to  be  drinking  of  the  waters  of  Menbah,  nor  the  ieaft  de/ire 
to  have  a  (hare  in  Ifhrnatl's  portion,  to  have  my  hand  agdnnH 
others,  and  theirs  againft  me,  that  put  me  upon  this  lafk.  I 
never  like  my  felt  zoof/e  than  when  taced  with  a  vizard  of  dif- 
puting  in  controverfies.  The  complexion  of  my  foul  is  mucl; 
more  pleafant  unto  me  in  the  water  ot  Skiloah, 

Nuper  me  in  littore  vidi. 

Cum  placidum  ventis  Jiaret  7tiare. 

What  invitation  there  can  be  in  itfelf  for  any  one  to  lodge^ 
much  lefs  abide  in  this  quarrel fom.e  fcamblmg  territory,  where, 
as  Tertullian  *  fays  of  Pontus,  omne  quod  flat  Aquilo  eft,  no 
wind  blows  but  what  \s  Jliarp  and  keen,  I  know  not.     Small 

pica  furs 

*  Ad  Mar* 


r  R  E  F  A  C  K 


xiu 


pkafure  in  thofe  walks,  which  are  attended  with  dangerous 
praipic.es  and  unpleafing  difficulties  on  every  Tide. 
Utque  viam  ttntas^  nulloque  trrore  traharis  ; 
Per  tamzn  advcrji  gradiendum  cornua  Tauri, 
/Emomefqufi  Arcus,  vioUntique  or  a  Leonis.       Cvid. 
No  quiet  nor  peace  in  thefe  things  and  ways,  but  continual 
brawls  aiid  dliTeniions. 

Non  hojpcs  ab  ho/pite  tutus^ 

Non  Jocer  a  genero  ;  Jrlatrum  quo  que  gratia  rara  tfl, 
Tise  ilrongeft  boi^.ds  ot  neareft  relations  are  too  commonlv 
broken  by  them.  Were  it  not  for  that  precept,  Jude  verfe  3. 
and  the  like,  oF  contending  earneftiy  for  the  Jaitk  once  deliver- 
ed unto  the  Jaints^  with  the  founding  of  my  bowels  for  the 
lofs  of  poor  feduced y<7z//j,  I  could  willingly  engage  myfelf 
into  an  unchangeable  refoliition,  to  fly  all  wordy  battles  and 
paper  combats,  for  the  refidue  of  my  few  and  evil  days. 

It  is  not  then  (that  I  may  return)  any  Salamandrian  com- 
plexion, that  was  the  motive  to  this  undertaking.     Neither, 

2.  Was  any  conceit  of  my  own  abilities  for  this  work,  as 
though  I  were  the  fittejl  among  many  to  undertake  it ;  I 
know  that  as  in  all  things,  I  am  lej's  than  the  leaji  of  ail  faints  ^ 
fo  in  thefe  I  r.m 

Ute  tritos,  ute  tetartos, 
Ute  duodecatos^  ud  'enlogo  ud  'en  aritkmo. 
Abler  ^"  pens  have  had,  within  thefe  fezu  years,  the  dif- 
cufling  and  ventilating  of  fome  of  thefe  queftions,  in  our 
own  language ;  fome  have  come  to  my  hands ;  but  none  of 
weight,  beiore  I  had  well   nigh  finiflied  this  heap  of  mine 
own  ;  which  was  lome  twelve  months  fmce  and  upwards.     In 
fo7ne  of  thefe,  at  leaft  in  ,^7/ of  them,  I  had  reffed  fully  fatis- 
fied;  but  that  I  obferved  they  had  all  tied  up  themfelves  to 
fome   certain  parts  ot    the   controverfv,   efpeciallv  the  re- 
moving  of  objeftions,  neither  compafjing  nor   methodizing 
the  whole;  whereby  I  difcerned,  that  the  nature  of  the  things 
under  debate,  viz.  fatisfadion,  reconciliation,  redemption,  and 
the  like,  was  left  exceedingly  in  the  dark;  and  the  flrong 
foundation  of  the  whole  building,  not  fo  much  as  once  dif 
covered.     Therefore, 

3.  It  was  always  upon  my  defires,  that  fome  one  would  un- 
dertake the  main  ;  and  unfold  out  of  the  word  from  the  bot- 
tom, the  whole  difpenfation  of  the  love  of  God  to  his  eleft 

in 
*  Vindic.  Rederapf.  h'j  my  revcend  and  learned  bro'.hcr  Mr, 
John  Stalfas::: ;  Mr.  Rutherf ufd*i  Cfarift  dying  and  drawing  liu- 
aeri. 


xiv  PREFACE. 

in  Jefus  Chrift,  with  the  conveyance  of  it  through  the  pro- 
mifes  of  the  gofpel ;  being  in  all  the  Jruiis  thereof,  pur- 
chafed  and  procured  by  the  oblation  and  interceflion  ol  Jefus 
Chnll ;  by  which  it  could  not  but  be  made  apparent,  what  was 
the  great  defign  ot  the  bleffed  Trinity  in  this  great  work  of 
^redemption  ;  with  how  vain  an  attempt  and  fruitlefs  endeavour, 
it  muft  needs  be,  to  extend  it  beyond  the  bounds  and  limits 
affigned  unto  it  by  the  principal  agents  therein.  That  argu- 
^nents  alfo  might  be  produced,  for  the  conjirmaiion  of  the 
truth  we  afTert,  in  oppofition  to  the  error  oppofed,  and  fo  the 
^eak  eflablifhed,  and  dijfenters  convinced,  was  much  in  my 
woijhes.  The  doftrine  ot  ihe  fatisfaBion  of  Chrift,  his  merits 
and  the  reconciliation  wrought  thereby,  (underftood  aright  by 
few,  and  of  late  oppugned  by  fomej  being  fo  nearly  related 
to  the  point  of  redemption^  I  defired  alfo  to  have  feen  cleared, 
«infoldedf  vindicated,  by  fome  able  pen.  But  now  after  long 
(waiting,  finding  none  to  anftuer  my  expe£lation,  (although  of 
myfelj  1  can  truly  fay,  with  him  in  the  Comaedian,  Ego  me  ne- 
que  tarn  aftutum  ^?,  neque  ita  per/pic acem  id  fcio,  that  1  fhould 
be  fit  for  fuch  an  undertaking  ;  the  counfel  of  the  Foet  alfa 
running  much  in  my  mind, 

Sumite  materiam  vejlris  qui  fcribitis  cnquam 
Vinbus  ;  et  verfate  diu  quid  ferre  recujant^ 

Quid  valeant  humeii. Horat.) 

Yet  at  the  lajl  laying  afide  all  fuch  thoughts,  by  looking  up 
to  htm  who  fupplieth  J^tf^  to  the  fower  and  doth  all  our  works 
for  us,  I  fuffered  myfelf  to  be  overcome  unto  the  work ;  with 
that  oi  another,  ah  alio  quovis  hoc  fieri  mallem  qudm  a  me, 
Jed  a  me  tamen  potius  qudm  a  nemine  ;  I  had  rather  it  fhould 
have  been  done  by  any  than  myjelf—hy  myfdj  oxAy,  rather 
than  by  none  ;  efpecially  confidering  the  induilrious  diligence. 
X>i  the  oppofers  of  truth,  in  thcfe  days. 

Scribunt  indoSli,  dodique  ; 

Utjugulent  homines  furgunt  de  noEle  latrones, 
Ut  teipfum  ferves  non  expergifcerisf  Hor. 

Add  unto  the  former  defire^  a  confideration  of  the  fre- 
quent conferences  1  had  been  invited  unto,  about  thefe  things ; 
the  daily  fpreading  of  the  opinions  here  oppofed,  about  the 
farts  where  I  live;  and  a  greater  noife  concerning  their  pre- 
vailing in  oihtr  places,  with  the  advantage  they  hid  obtained 
by  fome  military  abettors ;  moreover,  the  flirring  up  of  di- 
vers eminent  and  learned  friends ;  and  you  have  the  Ju?n  of 
what  I  dehre  to  hold  J  or  th,  as  the  caufe  of  my  undertaking 
•tliis  uik.     What  the  Lord  hath  enabled  me  to  perform  there- 

in, 


PREFACE.  3fv 

in,  muft  be  left  to  ihe judgment  of  others ;  altogether  hopdefs 
o\  Juccefs  I  am  not ;  but  fully  refolvtd^  that  1  {hall  not  li-m 
to  fee  a  folid  anfwer  given  unto  it.  If  any  fhail  undertake  to 
velhcate  and  pluck  fome  of  the  branches,  rent  from  the  root* 
and  pnnapUs  of  the  whole  difcourfe,  I  fhall  freely  give  them 
leave  to  enjoy  their  own  wifdom  and  imaginary  conquert  :  If 
any  (hall  Jaioufly  undertake  to  debate  the  whole  caufe^  if  I 
live  to  fee  it  effected,  I  engage  myfelt,  by  the  Lord's  alTift- 
ance,  to  be  their  humble  convert  or  fair  antagomft.  In  thac 
which  is  already  accomplifhed,  by  the  go(3d  hand  of  the 
Lord,  I  hope  the  learned  may  find  fomething  for  their  con^ 
tentment^  and  the  weak  for  their  flrengthening  2X\^  fatisfaElion ; 
that  in  j//,  fome  glory  may  redound  to  him  whofe  it  is,  and 
whofe  truth  is  here  unfolded,  by  the  unwonhieft  Labourer 
in  his  vineyard, 

J.    OWEN. 


THE 


asi^ 


The  Death  of  Death,  &c^ 


BOOK      I. 

CHAP.     I. 

in  general  of  the  end  of  ike  death  of  Chrift^  as  it  is  in  thi' 
Scripture  propofid. 

1.  T)  Y  the  end  of  the  death  of  Chrift,  wp  mean  In  general, 
JD  both  firft,  that  which  his  Father  and  himfelf  inienrled 
in  it; 'and  lecondly,  that  which  was  efFe6lually  fulfilled  and 
accomplifhed  by  it.  Concerning  either,  we  may  take  a  brie£ 
▼iew  of  the  expreflions  ufed  by  the  Holy  Ghoft, 

iji.  For  the  firft:  Will  you  know  the  <f«i  whsrefor,  and 
the  intention  wherewith  Chrift  came  into  the  world  ?  Let  us 
a{k  himfelf,  (who  knew  his  own  mind,  as  alfo  all  the  fecrets 
ot  his  Father's  bo'om)  and  he  will  tell  us,  that  the  Son  ot 
man  came  to  fave  that  zuhick  was  lojl^  Matth.  xviii.  ii.  ta 
recover  and  fave  poor  loft  finners;  that  was  his  intent  and 
defign,  as  is  again  aflerted,  Luke  xix.  lO.  A(k  alfo  his 
Apoftles,  who  know  his  mind  ;  and  they  will  tell  you  the 
fame.  .So  Paul,  i  Tim.  i.  15.  This  ir  a  faithjul  Jaying,  and 
worthy  of  all  acceptation,  that  Jefus  Chrijl  came  into  the  world 
to  fave  /inner s.  Now,  it  you  will  aft.  who  thefe  finners  are, 
towards  whom  he  hath  this  gracious  intent  and  purpofe ;  him- 
felf tells  you,  Mat.  xx.  28.  that  he  came  to  give  his  life  a 
ranfom.  for  many  ;  in  other  places  called  us,  believers,  diftln- 
guifhed  from  the  world  ;  for  he  gave  himfelf  for  out  fnS,  that 
he  might  deliver  u^  from  this  prefent  evil  worlds  according  to 
the  zuill  of  God  and  our  Father,  Gal.  i.  4,  That  was  the  will 
and  intention  of  God,  that  he  (hould  give  himfelf  for  «j, 
that  we  might  be  faved,  being  feparated  from  tlie  'world.*— ^ 
They  are  his  church,  Eph.  v.  2^,  26,  27.  He  loved  the  churchy 
and  gave  himfelf  for  it,  that  he  might  fanSify  and  clean fe  it, 
with  the  wafiing  of  water,  by  the  zuord ;  that  he  might  prefent 
it  to  himfelf  a  glorious  church,  not  having  fpot  or  wrinkle  or 
uny  fuck  thing,  but  that  it  fliouldhe  holy  and  without  blemifh* 
Which  laft  words  exprefs  alfo  the  very  aim,  and  end  of  Chriff, 
in  giving  himfelf  for  any ;  even  that  they  may  be  rn:idc  fiC 

C  wK 


i8  The  End  of  ike  Death  of  Chrijt 

for  God,  and  brought  nigh  unto  him;  the  like  whereof  is 
alfo  alFerted,  Tit.  ii.  14.  He  gave  himfelf  Jar  us,  that  he  might 
redctm  us  from  all  iniquity ^  and  purify  unto  himfelj  a  peculiar 
people^  zealous  of  good  zoorks.  Thus  clear  then  and  appa- 
rent, is  the  inteniion  and  defign  ot  Chrill  and  his  Father  in, 
this  great  work  ;  even  what  it  was,  and  towards  whom,  viz. 
to  {d\Q  us,  to  dehver  us  from  this  evil  world,  to  purge  and 
wafh  us ;  to  make  us  holy,  ;zealous,  fruitful  in  good  works ; 
to  render  us  acceptable,  and  to  bring  us  unto  God,  tor 
ilircugh  him  zve  have  accefs  into  this  grace  luherein  we  Jland, 
Horn.  V.  2. 

Q.dl\.  The  effe8.  alfo,  and  aftual  produ6>:  of  the  work  it- 
lelt,  or  what  is  accompliihed  and  fulfilled  by  the  death,  blood- 
Ihedding,  or  oblation  of  Jelus  Chrift,  is  no  iefs  clearly  ma- 
il i  Felled ;  but  is  as  fully,  and  very  oiien  more  diiiinBly 
expreffed. 

As.  1.  Reconciliation  with  God,  by  removing  and  flaying 
the  enmity  that  was  between  him  and  us ;  for  whe  n  we  were  ene- 
mies,  zve  zuere  reconciled  U7ito  God  by  the  death  of  his  Son,  Rom. 
V.  10.  God  was  in  him  reco?iciling  the  world  unto  himfelf,  not 
imputing  their  trefpaffes  unto  them,  2  Cor.  v.  19.  yea  he  hatk 
reconciled  us  to  hirnfef  by  Jefus  Chrift,  verfe  18.  And  if  you 
would  know  hdw  this  reconciliation  was  eiTe61ed,  the  Apoftic 
v»'ill  tell  vou  ;  ihat  He  aboHfhed  in  Jus  ffn,  the  enmity,  the  law 
of  commandnienis  confjling  in  ordinances,  Jor  to  make  in  him^ 
ftlf  of  twain  one  new  7nan,  fo  making  peace  ;  and  that  he  mi^ht 
reconcile  both  unto  God,  in  one  body  by  the  ci  ofs  j  having  Jlain 
the  enmity  thereby,  Eph.  ii.  15,  16.  fo  iha:  he  is  our  pcace^ 
veric  14. 

2.  Jufification;  by  taking  away  the  guilt  ol  fins,  procuring 
remilfion  and  pardon  of  them,  icdeeming  us  fiom  iheir  pow- 
er, with  the  curfe  and  wrath  iiiXX't  unto  us  for  them  ;  for  by  his 
own  blood  he  is  entered  into  the  holy  place,  having  obtained  eter- 
7ml  redemption  for  us,  Heb.  ix.  12.  He  redeemed  us  from  the 
curfe,  being  made  a  curfe  for  us.  Gal.  iii.  13.  His  own  Jelj 
bare  our  fins  in  his  own  body  en  the  tree,  1  Pet.  ii.  24.  We 
have  all  finned  and  come  Jhort  of  the  glory  of  God  ;  but  are 
ju fifed  freely  by  his  grace,  through  the  redemption  that  is  in 

Jfus  Chrifi :  wham  God  hath  ft  forth  to  be  a  propitiation 
through  faith  in  his  blood,  to  declare  his  righteoufnefs  for  the 
remifjion  of  fins,  R.om.  iii.  23,  24,  25.  for  in  him  we  have  re- 
demption through  his  bloody  even  the  forgivenefs  oj  fins ^  Col. 
i.  14. 

3.  Sandificaticn  ;  by  the  purging  away  ol  the  uncleannefs 

and 


as  curnally  inUnded.  19 

m^  pollution  ot  our  fins,  renewing  in  us  ihc  image  of  God, 
and  fupplying  us  wiih  the  graces  of  the  fpirit  of  holincfs;  lor 
the  blood  of  Chnjl,  who  though  the  tttrnal  [pint  offered  him- 
felf  without  fpot  to  God,  purgeth  our  con/ciencc  from  dead 
works,  to  ferve  the  living  God,  Heb.  ix.  14.  yea  the  blood  of 
jfefus  Chrilt  cleanfeth  us  from  all  fin,  1  John  i.  y.hyhimfiJf 
he  purgeth  our  fins,  Heb.  i.  3.  That  he  irdght  fanEijy  the 
f  topic  with  his  own  blood,  he  fuffercd  without  the  gate,  Heb. 
xiii.  12.  hi'  gave  hirnreif  for  his  church,  xo  JanBify  and 
clean fe  it,  that  it  fiiould  be  holy  and  zuithout  blemi/Ji,  Eph.  v. 
a^,  26,  27.  pecuharly  amongft  the  graces  of  the  fpirit,  it  is 
given  to  us  Hyper  Christou  forChrid's  fake,  to believeon 
Phil.  i.  29.  God  bleffing  us  in  him,  with  all  fipiritual  blefiings 
in  heavenly  places,  Eph.  i.  3*  ,         ,, 

4.  Adoption;  with  that  evangelical  liberty,  and  ail  thofe 
glorious  privileges,  which  appertain  to  the  fons  of  God  :  For 
God  fent  his  Son,  made  of  a  woman,  made  under  the  law ;  to 
redeem  them  that  were  under  the  law,  that  we  might  receive  the 
adoption  of  Jons,  Gal.  iv.  4,  5. 

5.  Neliner  do  the  effects  of  the  death  of  Chrirt  reft  here; 
they  leave  us  not  until  we  are  fettled  in  Heaven,  in  glory  and 
immortality  forever;  our  inheritance  is  di  purchafd poffeffion, 
Eph.  i.  14.  And  for  this  caufe  he  is  the  Mediator  of  the  Nezo 
Tef lament,  that  by  means  of  death,  for  the  redemption  of  the 
tranjgreffions  that  were  under  the  firfi  Ttjlament,  they  which 
are  called  might  receive  the  promife  of  eternal  inheritance,  Heb. 
ix.  15.  The  fum  ot  all  is,  the  death  and  bloodilicdding  of 
Jefus  Chrill  hath  wrought,  and  doth  eiTe6tually  procure,  for 
all  thofe  that  are  concerned  in  it,  eternal  redemption,  con- 
fifting  in  grace  here,  and  glory  hereafter. 

li.  Thus,  full,  clear,  and  evident  are  the  expreilions  in  the 
Scripture  concerning  the  end  and  effeBs  ot  the  death  ot 
Chrift;  that  a  man  would  thin!;,  every  one  might  run  and 
read;  but  we  muft  ftay.  Among  all  thing«?  in  chriUian  re- 
ligion, there  is  fcarce  any  thing  moie  queiVioned  than  this, 
which  feems  to  be  a  moll  fundamental  principle  ;  a  fpreading 
perfuafion  there  is,  of  a  general  ranfoni  p^id  by  Chrift  for 
all,  that  healed  to  redeem  all  and  every  om :  not  only  for 
many,  his  church,  the  ekS  of  God,  but  for  every  one  alfo  of 
the  polierity  ot  Adam.  Now,  the  mailers  of  this  opinion 
do  fee  full  well  and  eafily,  that  if  that  be  the  end  ol  the  death 
of  ChrlH,  which  we  have  from  the  Scripture  afleried,  if 
thoie  before  recounted  be  the  immediate  fruits  and  products 
therecF,  iliat  then  or:s  ol  thefc  two  things  will  nccefTanly 

follow ; 


<f  6  iTie  End  of  the  Death  of  Chrifl 

follow;  that  either,  firft,  God  and  Chrift  failed  of  their  end 
propofed,  and  did  not  accomplifh  that  which  they  intended  ; 
fhe  death  ot  Chrifl  being  not  a  fitly  proportioned  mean  tor 
the  attaining  of  that  end,  (for  any  other  caufe  of  failing  can- 
no^t  be  afligned)  which  to  aflert,  feems  to  us  blafphemouflf 
injurious  to  the  wifdom,  power  and  perteftion  of  God,  a* 
likewife  derogatory  to  the  worth  and  value  of  the  death  of 
Chrifl ;  or  eife,  that  all  men,  all  the  poflerity  of  Adam,  mull 
be  faved,  purged,  fanftified,  and  glorified  ;  which  furely  they 
xvill  not  maintain,  at  leall  the  Scripture,  and  the  wotul  ex- 
perience of  millions,  will  not  allow.  Wherefore,  to  call  a 
tolerable  colour  upon  their  perfuafion,  they  mull  and  do  deny, 
that  God,  or  his  Son,  had  any  fuch  abfolute  aim  or  end  in  the 
death  or  blood  fhedding  of  Jefus  Chrifl ;  or  that  any  focb 
thing  was  immediately  procured  and  purchafed  by  it,  as  we 
before  recounted  :  But  that  God  intended  nothing,  neither 
was  any  thing  efTetied  by  Chrifl,  that  no  benefit  arifeth  to 
any  immediately  by  his  death,  but  what  is  common  to  all  and 
every  foul,  though  never  fo  curledly  unbelieving  here,  and 
eternally  damned  hereafter ;  until  an  a6J:  of  fome,  not  pro- 
cured for  them  by  Chrift,  (for  if  it  were,  why  have  they  it 
yiot  all  alike  ?)  to  wit,  faith,  do  diftinguifh  them  from  others. 
INow,  this  feeming  to  me  to  enervate  the  virtue,  value,  fruits, 
and  efFeB s  of  the  fatisfaftion  and  death  of  Chrifl ;  ferving 
befides  for  a  bafis  and  foundation  to  a  dangerous,  uncomfort- 
able, erroneous  perfuafion;  I  fhall,  by  the  Lord's  afTiftance, 
<]eclare,  what  the  Scripture  holds  out  in  both  thcfe  things; 
both  that  afl'ertion  which  is  intended  to  be  proved,  and  that 
which  is  bi  ought  for  the  proof  thereof;  defiling  the  Lord  by 
bis  Spirit  to  lead  us  into  all  truth,  to  give  us  underftanding 
in  all  ihmgs;  and  if  any  one  be  otherwiie  minded,  to  reveal 
ihdt  alfo  unto  him. 

CHAP.    IL 

Of  (he  nature   of  an  end  in  general,  and  fome  difiinEiions 

about  it, 
3.  'T^  H  E  end  of  any  thing  is  that  which  the  agent  intend- 
X  eth  to  accomplifh,  in  and  by  the  operation  which  is 
proper  unto  its  nature,  and  which  it  applieth  itfelf  unto;  that 
which  any  one  aimeih  at,  and  defigneth  in  himfelf  to  attain, 
as  a  thing  good  and  defirable  unto  him,  in  the  ftate  and  con- 
dition wherein  he  is.  So  the  end  which  Noak  propofed  unto 
liimielf,  in  building  the  ark,  was  the  prefervaiion  of  himfelf 

an<d 


{IS  (ternally  inUnded,  1 1 

«[nd  others,  according  to  the  will  of  God  ;  he  made  an  ark  Xo 
pieferve  himfelt  and  his  family  from  the  flood;  according  t& 
4ill  (hat  God  commanded  him,  fo  did  he.  Gen.  vi.  22.  Ihat 
vfViich  the  agent  doth,  or  whereto  he  applyeth  himfelf,  for 
the  coinpaffing  his  propofed  end,  is  called  the  means  ;  which 
two  do  complete  the  whole  realon  of  working  in  free  intdUc- 
tual  di^ems,  tor  I  fpeak  only  of  fuch  as  work  according  to 
choice  or  ele6^ion.  So  Abfalom  intending  a  revolt  from  his 
father,  to  procure  the  crown  and  kingdom  for  himfelf,  ke 
f>yepared  him  horjes  and  chariots,  and  fifty  men  to  run  be- 
Jore  him,  2  Sam.  xv.  1.  and  iurther,  by  fair  words  and  gloz- 
ing  compliances,  he  Jiole  the  hearts  of  the  men  of  Ifratl,  ver. 
6.  then  pretends  a  facrifice  at  Hebron,  where  he  rn^jkcs  dflrong 
conf piracy,  ver.  12.  all  which  were  the  means  he  ufed  lor  the 
attaming  of  his  forepropofed  end. 

II.  Between  both  thefe,  ^nafand  means,  there  is  this  rela- 
tion ;  that  (though  in  fundry  kinds)  they  are  mutually  caufes 
one  of  another.  The  endisthefirfl  principle  wofz/?^  caufe 
of  the  whole;  it  is  that,  for  whofe  fake  the  whole  work  is; 
no  agent  applies  itfelf  to  a£fion,  but  for  an  end;  and  were  it 
not  by  that  determined  to  fome  certain  efFe6f,  thing,  way,  or 
manner  of  working,  it  would  no  more  do  one  thing  than  ano- 
ther. The  inhabitants  of  the  old  world,  defiring  and  intend- 
ing unity  and  cohabitation,  with  (perhaps)  fome  referves  to 
provide  for  their  fafety  againfl  a  fecond  fform  ;  they  cry,  goto, 
let  us  build  us  a  city  and  a  tower,  whofe  top  may  reach  unto 
Heaven  ;  and  let  us  make  us  a  name,  left  we  he  fcattered  abroad 
upon  the  face  of  the  whole  earth.  Gen.  xi.  4.  Firfl  they  lay 
down  their  aim  and  defign,  and  then  let  out  the  means  in  their 
apprehenfion  conducing  thereunto.  And  manifefl  then  it  is, 
that  the  whole  reafon  and  method  of  affairs,  that  a  wife  work- 
er, or  agent  according  to  counfel,  propofeth  to  himfelf,  is 
taken  from  the  end  which  he  aims  at  ;  that  is,  in  intention  and 
contrivance,  the  beginning  of  all  that  order  which  is  in  work- 
ing. Now,  the  means  are  all  ihofe  things  which  are  ufed  for 
the  attaining  of  the  end  propofed,  (as  meat  for  the  preferva^ 
tion  of  life  ;  failing  in  a  fhip,  for  him  that  would  pafs  the 
fea;  laws,  for  the  quiet  continuance  of  human  fociety)  and 
they  are  the  procuring  caufe  of  the  end,  in  one  kind  or  ano- 
ther ;  their  exiffence  is  for  the  end's  fake,  and  the  end  hatk 
its  rife  out  of  them  ;  following  them  either  morally  as  their 
dcfert,  or  naturally  as  their  fruit  and  produft. 

-ifi.  In  a  moral  fenfe,  when  the  a6iion  and  the  end  are  \o 
be  fueafured  or  confidered  ia  reference  10  a  rporal  rule,  or 

lorn 


s*2  The,  End  of  ihz  Death  of  Chrift. 

law  prcrcnbeu  to  the  agent,  tlien  the  means  are  the  defervrng 
or  nifritorious  cauft;  of  the  end;  as  ii:'  Adam  had  continued 
in  Ills  innocency,  and  dene  ail  things  according  to  the  law 
given  unto  him,  the  end  procured  thereby  had  been  a  blefled 
life  to  e'erniiy ;  as  now,  the  end  of  any  finFul  aQ:  is  death, 
the  curfe  of  the  law. 

2^/v.  When  the  means  are  conddered  only  in  their  natural 
relation,  then  they  are  the  inftrumentaily  efficient  caufe  ol 
the  zn(\.  So  Joab  intending  the  death  ol:  Abner,  he  fmote 
liim  with  his  fpear  under  the  fifih  rib,  thar.  he  died,  2  Sain,  iii. 
27.  And  when  Benajciii,  by  the  command  of  Solomon,  fell 
upon  Shimei,  the  wounds  he  gave  him  were  the  efficient  caufe 
of  his  death,  1  Kings  ii.  46.  In  which  regard,  there  is  no 
dlfFerence  between  the  ipurdering  of  an  innocent  man,  and 
the  executing  an  offender  ;  but  as  they  are  under  a  moral  con- 
fideration,  their  ends  follow  their  defervings,  in  refpect  of 
conlcrmity  to  the  rule;  and  fo  there  is  chasm  A  mkga  be* 
tween  them. 

HI.  The  former  confideration,  by  reafon  of  the  defecl  and 
perverfenefs  of  fome  agents,  (for  otiierwiie  thefe  things  are 
coincident)  holds  out  a  two-foid  end  oi  things,  firll:,  of  the 
•work,  and  fecondly,  of  the  workman  ;  of  the  aft,  and  the 
3gent.     For, 

i/t.  When  the  means  afiigned  for  the  attaining  of  any  end 
are  not  proponioned  unto  it,  nor  fitted  for  it,  according  to 
that  rule  which  the  agent  is  to  work  by  ;  then  it  cannot  be,  but 
that  he  muft  aim  at  one  thing,  and  another  follow,  in  relpecl: 
oi  the  morality  of  the  \\rork.  So  Ada?7i  is  inticed  into  a  de- 
iire  to  be  like  God;  this  now  I^.e  makes  his  aim  ;  which  to 
effeft,  he  eats  the  forbidden  fruit,  -ypA  that  contratis  a  guilt 
which  he  aimed  not  at.     But, 

2dly.  When  the  agent  atfs  aright,  and  as  it  fnould  do ; 
when  it  aims  at  an  end  that  is  proper  to  it,  belonging  to  its 
proper  perfe61ion  and  condition,  and  workcth  by  iuch  means 
as  are  lit  and  fuitable  to  the  end  propolcd ;  the  end  of  the 
v/ork.  and  the  vv'ork-man,  are  one  and  the  fame.  As  when 
Abel  imended  the  worihip  of  the  Lord,  he  offered  a  facrifice 
through  faith  acceptable  unto  him  ;  or  as  a  man  deliring  fal- 
vailon  through  Cv^rift,  applicth  himfelf  'to  get  an  intereft  in 
him. 

Now  tiie  folc  reafon  of  this  diverfity  is,  that  fecondary 
agents,  fuch  a?  men  are.  have  an  end  fet  and  appointed  to 
their  anions,  by  him  who  giveth  them  an  external  rule  ov 
law  to  work  by  ;  which  fiiall  always  attend  them   in  their 

working 


as  titrr.::illy  inicvidcJ..  .z-'_ 

vvoiking,  Nvhciiicr  ilicy  \;l!i  or  no.  God  oi:I),  wlicfo  wili 
and  good  plcafure  is  the  lolc  rule  of  ail  iliole  v. oiks  vvhiLli 
outwardly  arc  6i"  him,  can  never  deviate  in  his  stlii^ns,  i;or 
have  any  end  attend  or  iollow  bis  afts,  net  preci'Lly  bv  Liin 
intended. 

IV.  Again  ;  ilie  end  of  cvciy  free  i-^gcnt,  is  citlipr  \\:z'i 
which  he  efFefteth,  or  that  for  whofe  lake  he  doih  cffctt  it. — 
When  a  raiin  builds  a  boiife,  to  lot  to  hire,  t!iat  v»-hich  l-  cf- 
fefteth  is  the  building  of  a  hcnfo — that  which  moved  h':\:\  '.o 
do  it  is  love  of  gain.  The  phyfician  cures  tlie  patiLrit,  and 
is  moved  to  it  by  his  reward.  Tjie  end  which  Judas  ain;cd 
at,  in  his  going  to  the  pricUs,  bar^ainin;];  with  thtui,  conduct- 
ing the  foldiers  to  the  garden,  kifling  Chnil,  was  the  bcL'a;- 
ing  of  his  Mailer;  but  the  end  for  whofe  fake  the  whole  un- 
dertaking was  let  en  toot,  was  the  obtaining  the  thirty  pieces. 
of  liiver  ;  what  will )  on  give  me  and  I  wil;  do  it  ?  The  e;ul 
which  God  effected  by  the  death  of  Chi  ill,  was  the  iuUaiJJd- 
on  ot  his  jullice  ;  the  end  for  whofe  lake  he  did  it,  was  ciil.cr 
iupreme,  his  own  glory, — or  fnbordinatc,  ours  with  hiin. 

V.  Moreover,  the  ?nea?is  are  of  two  ioi  ts ; 

iJL  SucU  as  have  a  true  goodnefs  in  ihemfelves,  with.cut 
reference  to  any  further  end  ;  though  not  fo  conhdered,  rs  we 
ufe  them  for  means :  no  mean  as  a  mean,  is  confidcred  as 
good  in  itfelf  J  but  only  as  conducible  to  a  further  end.  It 
is  repugnant  to  the  nature  of  means,  as  I'uch,  to  be  confidcr- 
ed as  good  in  themfelves:  flndv  is  in  itfe'f  the  molt  ncbie 
employment  of  the  ioul ;  but  aiming  at  wifdom  or  Imow- 
ledge,  we  conhder  it  as  .qood,  only  in  as  much  as  it  conduc- 
eth  to  that  end;  cihcrwiie  as  a  uearinefs  to  the  lidh^  LccL 
xii.   12. 

2.dly.  Suchi  as  have  no  good  at  all,  in  any  kind,  as  in  tliern- 
felvesconfidered;  but  merely  as  conducing  to  that  end,  which 
they  are  fit  to  aiiain  ;  they  receive  all  their  goodnefs  (v.^hich 
is  but  relative)  from  that  whcrcunto  they  are  appointed;  in 
themfelves  no  way  defn-able  :  as  the  Lutting  otf  a  leg  or  a-i 
arm,  ior  the  prefcivation  of  life;  taking  a  bitter  poiiuu,  ior 
beahli's  fake  ;  throwing  corn  and  lading  inio  the  fea,  to  pre- 
vent fhip-wieck:  of  which  nature  is  the  death  oi  Cinifi,  as 
we  fliall  aicerwavds  declaic. 

VI.  Thefe  thinns  being  thus  propofed  in  general  ;  our 
next  tafk  muft  be,  to  accommodate  them  to  thepiefent  bu- 
finefs  in  hand  :  which  we  fhall  ao  in  oider,  by  laying  down 
the  agent  working,  the  means  zurcught^  and  the  end  effe^led 
in  the  great  work  cf  our  redcmnuon  ;    for  thofc  three  iTiUlt 

be 


#4  The  End  of  the  Death  of  Chrifl 

be  orflerlv  confidcred  and  diflinftly,  that  wc  may  liave  a  rl^ht 
apprehenfion  of  the  whole;  into  the  fiift  whereof  SYif 
Thjso  we  make  an  entrance. 

CHAP.     III. 

Of  the  agent,  or  chief  author  of  the  work  of  our  redemption  / 
and  of  the  firjl  thing  dijlintlly  afcnbed  to  the  perfon  of  the 
Father. 

TKE  agent  in,  and  chief  author  of  this  great  work  of  our 
redemption,  is    the  whole  blefled  Trinity  ;    for  all  the 
works  which  outwardly  aie  of  the  Deiry,  are  undivided,  and 
belong  equally  to  each  perfon  ;  their  didinft  manner  oV  fuh- 
fiftance  and  order,  being  obferved.     It    is   true,    there  were 
other  fundry  inftrumental  Cdufes  in   the  oblation,    or  rather 
paffion  ot  Chrlft;  but  the  work  cannot  in  any   fenfe  l>e  af- 
cribed  unto  them  :  for  in  refpe6l  of  God  the  Father,  the  iffue 
of  their  endeavour  was  exceeding  contrary  to  their  own  in- 
tentions ;  and  in   the  clofe  they  did  nothing,    but   what  the 
hand  andcounfel  of  God  had  before  determined fliould  be  done^ 
A6ls  iv.  28.      And  in  refpe^l  of  Chrift,  ihey    were    no  way 
able  toaccomplifh  whaL  ihey  aimed   at;  tor  he   himfelf   laid 
down  his  life,  and  none  was  able  to  take  it  from  him,    John 
X.   17,  18.  fo  that  they  are  to  be  excluded  from  th's   confi- 
deration.     In  the  feveral   perfons   ol  the  holy  Trinity,  the 
joint  Author  of  the  whole  wo-'k, — the  Scripture    propofetb 
difl:in6l  and    fundry  afts  or  operations,    peculiarly   afTigned 
unto  them  ;  which,  according  to  our   weak  manner  o\  ap- 
prehenfion, we  are  to  confider  feverally   and  apart :     which 
alfo  we  fhall  do,  beginning   with   them  that  arc  afcribed   to 
the  Father. 

Two  peculiar  acts  there  are,  in  this  work  ot  our  redemp- 
tion by  the  blood  of  Jefus,  which  may  be  and  are  properly 
afligned  to  the  perfon  of  the  Father :  Firft,  the  fending  of 
his  Son  into  the  world  for  this  employment  ;  Secondly,  a 
laying  the  punifhment  due  to  our  fm  upon  him. 

I.  The  Father  loves  the  world,  and  fends  his  Son  to  die. 
Be  fent  his  Son  inn-'  the  world,  that  the  world  through  him 
might  be  faved,  John  iii.  17.  He  fcnt  his  Son  in  the  likenefs 
•f  finful  flefJi,  and  for  fin  condemned  fin  in  thefefli,  that  the 
ri^hteou/nefs  of  the  law  might  he  fu  filled  in  its,  Rom.  viii  3. 
Jie  fent  him  forth,  tfi  be  a  propitiation  through  faith  in  his  blood, 

Rora« 


as  eternally  intended.  gj 

Rom.  Hi.  25.  When  the  fulnefs  of  time  was  co?ne,  God  feni 
Jortk  his  Son,  made  of  a  woman,  made  under  the  law  ;  to  re' 
deem  them  that  were  under  the  law,  that  we  might  receive  the 
adoption  of  Jons,  Gal.  iv.  4.  ^.  So  more  than  twenty  tiir.es 
in  the  Gofpel  of  John,  there  is  mention  of  {\\\&  fending  ;  and 
our  Saviour  defcribes  himfeU  by  th's  periphrafis,  him  whom 
the  Father  hath  fint,  John  x.  36.  and  the  Father,  by  this, 
he  which  hath  fent  me,  John  v.  37.  So  that  this  a6lion  of 
fending,  is  appropriate  to  ihe  Father  ;  according  to  his  pro- 
mife,  that  he  would  fend  us  a  Saviour,  a  great  one,  to  deli- 
ver us,  Ifa.  xix.  20.  and  to  the  profeffion  of  our  Saviour  ; 
I  have  not  fpoken  in  fecret  from  tht  beginning,  from  the  time 
that  It  was,  there  am  /,  and  nozo  the  Lord  God  and  his  Spirit 
hath  fent  me,  Ifa.  xlviii.  16.  Hence  the  Father  himfelf  is 
fometimes  called  oar  Saviour,  1  Tim.  i.  1.  By  the  command- 
ment Theou  Soieros  hemon  of  God  our  Saviour  :  foine 
copies  indeed  read  it,  Theou  kai  Soteros  hemon  of  God 
and  our  Saviour;  but  the  interpofition  of  that  particle  kai,  arofe 
doubtlefs  from  a  mifprifion,  that  Chrifl  alone  is  called  Saviour. 
Butdireftly  this  is  the  fame  with  that  parallel  place  of  Tuus, 
i.  3.  KAT  'epitagen  tou  Soteros  hemon  Theou 
according  to  the  commandment  of  God  our  Saviour  ;  where  no 
interpofition  of  that  conjanftive  particle  can  have  place  :  the 
fame  title  being  alfo  in  other  places  afcribed  to  him  ;  as 
Luke  i.  47  \  7ny  fpirit  hath  rejoiced  in  God  my  Saviour.  As 
alfo,  1  Tim.  iv.  10;  zue  trufl  in  the  living  God,  who  is  the 
Saviour  of  all  7nen,  efpecially  of  them  that  believe  :  though  in 
this  laft  place,  it  be  not  afcribed  unto  hirn,  v/ith  reference  to 
his  redeeming  us  by  Chrift,  but  his  favingand  preferving  all 
by  his  providence.  So  alfo,  Titus  ii.  10.  and  iii.  4.  Deut. 
xxxii.  15.  1  Sam.  x.  19.  Pfal.  xxiv.  5.  and  xxv.  5.  lfy» 
xii.  2.  and  ix.  11.  and  xlv.  1^.  Jer.  xiv.  8.  Mich.  vii.  7. 
moft  of  which  places,  have  reference  to  his  fending  of  Chril'i^ 
which  is  alfo  diftihguifhed  into  three  feveral  afts  ;  which  ia 
order  we  mull  lay  down. 

\jl.  An  authoritative  impofiiion  cf  the  office  of  Mediator  ; 
which  Chiifl  clofed  withal,  by  his  voluntary  fulception  of  it, 
willingly  undergoing  the  oftice  :  wherein,  by  difpeafation, 
the  Father  had  and  exerciled  a  kind  of  fuperiority  ;  which 
the  Son,  though  in  the  form  of  God,  humbled  hirrifelf  unto, 
Phil.  ii.  6.  7.  And  of  this,  there  n-ay  be  conceived  two  parts, 

1.  The  purpofed  impofition  of  his  counfel;   or  his  eternal 

eounfel  for    the   fctiing  apart   of  his  Son,  incarnate,  to  this 

»fhce  :  faying  unto  him,  thou  art  my  Son,  this  day  have  1  be^ 

D  ^cttm 


sG  The  End  of  the  Death  of  ChnJ 

goUen  tnte  ;  Afn  of  me^  and  I  will  give  thee  the  nations  for 
tkinf  inheritance,  and  the  utter  mo/i  parts  of  the  earth  Jor  thy 
poffpjfLon.  Prai.  ii.  7,  8.  He  faid  unto  him,  fn  thou  at  my 
ri^hi  hand,  u^til  I  make  thine  enomes  thy  Joctjlool ;  for  the 
Lord  hath  /zvorn  and  will  not  repent ^  thou  art  a  Pttefl forever 
after  the  order  of  Mdchifedek,  Pfal.  ex.  1,  4.  He  appointed 
him  heir  of  all  things,  Heb.  i.  2.  having  ordained  him  to  be 
the  judge  cf  quick  and  dead,  Ath  x  42.  for  unto  this  he  was 
forr.ordained,  hejore  the  foundation  of  the  world,  1  Pet.  i.  ao. 
and  determined,  iioristheis, /i?  betheSon  of  God  with  power, 
Rom.  i.  4,  that  he  mi^ht  ht  the  firfl-born  of  many  hrethrfn, 
Rom.  viii.  29.  I  know  that  this  is  an  aft  eternally  eftablifhed 
in  the  mind  and  will  of  God  ;  and  fo  not  to  be  ranged  in 
order  with  (he  other,  which  are  all  temporary,  and  had  their 
beginning  in  the  fulnefs  of  time  ;  of  ail  which,  this  firft  is 
the  fpring  and  fountain, — according  to  that  of  James,  A6ls 
XV.  18.  known  iin'o  God  are  all  his  works  front  the  beginning 
of  the  world':  but  yet,  it  being  no  unufual  form  of  fpeaking, 
that  the  purpofe  fhould  alfo  be  comprehended  in  that  which 
holds  out  theaccompUfhmcnt  of  it ;  aiming  at  truth  and  not 
exaftiiefs,  we  pafs  it  thus. 

2.  The  'dEi\x3i\  inauguration,  or  folemn  admifTion  of  Chrlft 
unto  his  ofhce  ;  co??imitting  all  judgment  unto  the  Son,  John 
V.  22.  making;  him  to  be  both  Lord  and  Chrifl^  A6is  ii.  36. 
appointing  him  ever  his  whole  houfe,  Heb.  iii.  1,2,  3.  which 
is  that  anointing  cf  the  mofl  holy,  Dan.  ix.  24.  God  anoint- 
ing him  with  the  oil  ofgladnefs  above  his  fellows^  Pra\  xlv.  7. 
For  the  aftual  fetting  apart  ot  Chrift  to  his  office,  is  faid  to  be 
byunftion;  becaufe  all  thofe  holy  things  which  were  types 
of  him,  as  the  ark,  the  altar,  &c.  were  let  apart  and  confe- 
crated  by  anointing,  Exod.  xxx.  25,  26,  27.  &;c.  To  this 
alfo  belongs  that  public  t.effification  by  innumerable  angels 
from  licaven,  of  his  nativity  ;  declared  by  one  of  them  to 
the  fncphcrds,  behold  (faith  he)  ]  bring  you  good  tidings  of 
great  joy,  which  fliall he  unto  all  people  ;  for  unto  you  is  born 
this  day  in  the  city  of  David  a  Saviour,  zvhich  ifChrifl  the 
Lord,  Luke  ii.  lo,  1 1.  which  meflage  was  attended  by,  and 
clofcd  v/ith  that  triumphant  cxultatioii  of  the  hoft  of  heaven  ; 
Gloiy  to  God  in  the  Highefl,  and  en  earth  peace,  goodwill  to- 
zvards  men,  yct.  14.  with  that  redoubled  voice  which  after- 
wards came  from  the  excellent  glory  ;  this  is  my  beloved  Scn,^ 
inzohom  I  om  wcllpUafed,  Matth.iii.  17.  and  chap.  xvii.  5. 
2  Pet.  i.  ij.  If  ihefe  things  ought  to  be  diftinguiihed,  and 
placed  in  their  ow.n  order,  they  may  he  confidered  in   thefe 

.    three 


as  eUniilly  inttndcd,  ty 

three  feveral  a£l3.  i.  The  glorious  proclamation  which  he 
made  oi  his  nativity,  whznht  prepared  kv:i  a  body^  Heb.  x. 
^.  bringing  his  firll  begotten  into  the  world,  and  Taying,- 
Let  all  did  angels  of  God  worfliip  him,  Heb.  i.  6.  and  fending 
them  to  proclaim  the  meddge  which  wo  before  recounted. 
2.  Sending  the  fpirit  vifibly  in  the  form  of  a  dove,  to  light 
upon  him,  at  the  time  of  liis  baptifrn,  Matth.  iii.  16.  when 
he  was  endued  with  a  fulnefs  thereof,  for  the  accompiilh- 
ment  o(  the  work,  and  diicharge  of  the  office  whercunto  he 
was  defjgned  ;  attended  with  that  voice  wlieieby  he  owned 
him  from  heaven  as  his  only  beloved.  3.  The  crowning  of 
him  with  glory  and  honour  ;  in  bis  r<^lu'  reef  ion,  afcenfion, 
and  fitting  down  on  the  right  hand  of  the  Nhjfly  on  high," 
Heb.  i.  3.  fetting  hiinas  his  King  upon  his  holy  hill  of  Sio?i, 
Pfal.  ii.  6.  when  all  power  was  given  unto  him,  in  heaven  and 
in  earth.  Matt,  xxviii,  18.  ail  things  bang  put  under  his  Jeet, 
Heb.  li.  7,  8.  hinifeH  highly  exaaed,  and  a  name  given  him 
above  every  name,  &c.  Phil.  ii.  9.  Ol  which  it  pleaied  hiiTi 
to  appoint  witnefTes  of  all  foris ;  angels  Irom  heaven,  Luke 
xxiv.  4.  Acfsi.  10.  the  dead  out  of  the  graves,  Matr.  xxvii. 
^2.  the  Apolfles  among  and  unto  the  living,  A61s  ii.  32. 
with  thofe  more  than  five  hundred  brethten,  to  whom  iie 
appeared  at  once,  1  Cor  xv.  6.  Thus  gloriouily  was  he  inau- 
gurated into  his  ofHce,  in  the  feveral  acts  and  degrees  ihereoi  ; 
God  faying  unto  him,  It  is  a  light  tiling  ihat  thou  JJicuUljl  hi 
my  fervant,  to  raife  up  the  tribes  of  Jacob,  and  10  refiore  the. 
preferved  of  Ifrael ;  I  will  alfo  give  thee  for  a  light  to  the  Gtn- 
tiles,  that  thou  mayfi  be  rnyfahation  unto  the  end  of  the  earth, 
Ifa.  xlix.  6.   *  ' 

Between  thefe  two  a61s,  I  confefs,  there  interceeds  a  two- 
fold promife  ot  God  :  one,  of  giving  a  Saviour  to  his  people, 
a  Mediator,  according  to  his  former  purpole  ;  as  Gen.  iii.  1  j. 
That  the  feed  of  the  woman  fhall  bruife  the  jer pent' s  head  ;  and 
ihefceptrefliall  not  depart  from  Judah,  nor  a  lawgiver  from 
between  his  feet,  until  Shiloh  come  ;  and  ur,to  hviifhall  the  ga- 
thering of  the  people  be,  Gen.  xlix.  10.  Which  he  alfo  fore- 
fignified  by  many  lacrifices,  and  other  types,  with  propheti- 
cal prediftions :  for  of  this  falvation  the  prophets  have  inquired 
and  fear  ched  diligently,  who  prophefied  of  the  grace  that  fJiould 
come  unto  you  ;  fearching  what  or  what  manner  of  time  the 
f'pirit  of  Chrifi  which  was  in  them  didfignify,  when  it  teflified 
before  hand  the  fuffe rings  of  Chrifi  and  the  glory  that  fliould 
follow  :  unto  whom  it  was  revealed,  that  not  unto  themfelves, 
but  unto  us  they  did  minifhr  the  things  which  arc  ?13W  reported 

unt0 


^§  The  End  of  the  Death  of  Chrifl 

unto  you  by  them  that  have  preached  the  go  [pel  unto  you,  with  the 
Holy  Qhoji  fent  down  from  hzopuen  :  which  things  the  angtls  dc' 
fire  to  look  into,  i  Pet.  i.  lo,  ii,  12.  The  other  is,  a  pro- 
mife  of  applying  the  benefits  purchafed  by  this  Saviour,  fo 
defigned,  to  them  that  fhould  believe  on  him,  to  be  given  in 
the  fulnefs  of  time,  according  to  the  former  promifes ;  tel- 
ling Abraham,  that  in  his  feed  the  nations  oj  the  earth  fhould  be 
hlffcd.  Gen  xxii.  18.  and  juftifying  himfelf  by  the  fame 
faiih,  Gen.  xv.  6.  But  thefe  things  belong  rather  to  the  ap- 
plication wholly  ;  which  was  equal  both  before  and  alter  his 
a6uia]  mifTion. 

2^^y  The  fecond  a6i  of  the  Father's  fending  the  Son,  is 
the  fiirnifliing  of  him  in  his  fending,  with  a  fulnefs  of  all 
gifts  and  graces,  that  might  any  way  be  requifite  for  the  office 
he  was  to  undertake,  the  work  he  was  to  undergo,  and  the 
charge  he  had  over  the  houle  ol  God.  There  w^as  indeed 
in  Chrift,  a  two-told  fulnefs  and  perfe£tion  of  all  Ipiritual 
excellencies  : 

1.  The  natural  all-fufficlent  perfeftion  of  his  deity,  as  on© 
with  i  is  Father  in  refpeft  of  his  divine  nature  :  for  his  ^o\y 
vidi^  the  priory  of  the  only  begotten  of  the  Father,  John  i.  14. 
Be  was  in  the  form  of  God,  and  counted  it  no  robbery  to  be  equal 
'With  God,  Phil,  ii,  6  bang  the  fellow  of  the  Lord  of  Hojls^ 
Zech.  xiii.  7.  whence  that  glorious  appearance,  Ifa.  6-  3. 
when  the  cherubims  cri'd  one  unto  another,  and  faid^  Holy, 
holy,  holy,  the  Lord  of  Flojls,  the  whole  earth  is  full  of  his  glo^ 
ry  ;  and  the  pojls  of  the  doors  moved  at  the  voice  of  him  that 
cried,  and  the  houfc  was  filled  with  fnoke  ;  and  the  prophet 
cried,  mine  eyes  have  feen  the  King  the  Lor d  of  hofis,  ver.  4. 
]Even  concerning  this  vifion,  the  Apoftle  laith,  Ifaiah  faw 
his  glory  and  f pake  of  him,  John  xii.  41,  Of  which  glo* 
ly,  EKE  NOSE,  he  as  it  were  emptied  himfelf  for  a  feafon, 
when  He  was  found  in  the  form,  or  condition,  of  a  fervani^ 
lumbling  himfelf  unto  death,  Phil.  ii.  7,  8.  laying  a'fide  that 
glory  which  attended  his  deity  ;  outwardly  appearing  to  have 
ncMhtx  forMincr  beauty,  nor  comelinefs,  that  he  fhould  be  de- 
fired,  Ifa.  liii.  2.  But  this  fulnefs  we  do  not  treat  of;  it  be- 
•ing  not  communicated  to  him,  but  effentially  belonging  tohis 
perfon,  which  is  eternally  begotten  of  the  perfon  oi  his  Fa- 
ther. 

2.  The  fecond  fulnefs  that  was  In  Chrift,  was  a  communi- 
lated  iulnefs ;  which  was  in  him  by  difpenfation  from  his 
father,  beftovvred  upon  him  to  fit  him  lor  his  work  and  office, 
ss  he  was  and  is  the  Mediator  between  God  and  men,  the  man 

Chri^ 


as  eternally  intended,  29 

thrift  Jcfus,  1  Tim.  ii.  5.  not  as  he  is  the  Lord  of  hod?,  but 
as  he  IS  Immamiel  God  roifk  us  ;  as  he  was  a  Son  given  to  us, 
tailed  Wonderful,  Counlfilor,  the  mighty  God.  the  everlafting 
father,  the  Piince  of  Peace,  upon  whofe  fhoulders  the  go- 
vernment was  to  be,  Ha.  ix.  6.  It  is  a  fuhiefs  of  grace  ;  not 
that  eflential,  which  is  of  the  nature  of  the  deity,  but  that 
\vhich  IS  habitual  and  iniufed  into  the  humanity,  as  perfonal- 
ly  united  to  the  oiher;  which  though  it  be  not  abfoluteiy  in- 
finite, as  the  other  is,  yet  ii  extends  itfelf  to  ail  perfettions  of 
grace,  both  in  relpetl  o\  parts  and  degrees.  There  is  no 
grace  that  is  not  in  Chrift,  and  every  grace  is  in  him  in  die 
higheft  degree;  fo  that  v/hatfoever  the  perfection  of  grace, 
either  for  the  feveral  kinds,  or  refpeftive  a<ivancements  there- 
of, requireth,  is  in  him  habitually  by  the  collation  of  his 
Father,  for  this  very  purpofe,  and  for  the  accompliihment  of 
the  work  defigned  ;  which  though  (as  before)  it  cannot  pro- 
perly be  faid  to  be  infinite,  yet  it  is  boundlefs  and  endlefs; 
it  is  in  him  as  the  light  in  the  beams  of  the  (un,  and  as  water 
in  a  living  fountain,  which  can  never  fail ;  he  is  the  candle- 
itick  trom  whence  the  golden  pipes  empty  the  golden  oil  out  of 
ihemfelves  (Zech.  iv.  12,}  into  al!  that  are  his;  for  he  is  the 
b-gintnng,  the  jirjl  horn  from  the  dead,  that  in  all  things  he 
might  have  the  pre-eminence,  for  It  pkafed  the  Father  that  in 
him  JJiould  all  fidnefs  dwell.  Col.  i.  18,  19.  in  him  he  caufed 
to  be  hid  all  the  treafures  of  wifdom  and  knoxoledge.  Col.  ii.  3, 
and  in  him  dwelletk  all  f  he  fulnejs  of  the  Godhead  so  mat  i- 
k6s,  Jubflantially  or  perfonally,  v^rfe  q.  that  of  his  fulnefs 
we  might  all  receive,  grace  for  grace,  (John  i.  i6.j  in  a  conti- 
nual lupply.  So  that  fetting  upon  the  work  of  redemption, 
he  looks  upon  this,  in  the  firft  place:  The  fpirit  of  the  Lord 
God  (faith  hej  is  upon  me  ;  becaufe  the  Lord  hath  anointed  me, 
to  preach  good  tidings  unto  the  meek  ;  he  hath  fent  me  to  hind 
up  the  broken  hearted,  to  proclaim  liberty  to  the  captives,  and 
the  opening  of  the  prifon  to  them  that  are  hound ;  to  proclaim 
the  acceptable  year  of  the  Lord,  and  the  day  of  vengeance  of 
sur  God,  to  comfort  all  that  mourn,  Ifa.  Ixi.  1,  2.  And  this 
was  the  anointing  with  the  oil  of  gladnefs,  which  he  had  above 
his  fellows,  Pfal.  xlv.  7.  It  was  upon  his  head,  and  ran  dorun 
upon  his  beard,  -^^^d,  down  to  the  fkirts  of  his  cloathing,  Pfal. 
€xxxii.  2.  that  every  one  covered  with  the  garment  of  his 
righteoufnefs,  might  be  made  partaker  of  it.  The  Spirit  of 
the  Lord  did  reft  upon  lam,  the  f pint  of  wifdoyn  and  under ~ 
flanding,  the  fpirit  of  counjel  and  might,  the  fpirit  of  knova. 
Jcdge  and  of  the  fear  of  the  Lord,  Ifa.  xi.  2.  and  that  not  in 

parcels 


2^  Tnt  End  of  the  Death  of  Chrijl 

parcels  and  beginnings,  as  in  us,  proportioned  to  our  rneafurc 
c,nd  degrees  ct  iiiuBification  ;  but  m  a  fulnefs,  for  he  received 
liot  (ht  fpirit  by  meafure,  John  iii.  34.  that  is,  it  was  not  fo 
with  him,  wht^n  he  came  to  the  tull  meafure  of  the  ftature  of 
his  age,  as  Eph.  iv.  13.  for  otherways  it  v/as  maniiefled  in 
r/iHi,  and  collated  on  him  by  de<Trees;  for  he  increafed  in  wif- 
dor/i  and  Jiatare  and  favour  with  God  and  maji,  Luke  ii.  52. 
Hereunto  was  added  ail  pow^r  in  Heavtn  and  in  earth,  which 
^v^s  given  unto  him,  Matth.  xxviii.  18.  poiver  over  all  JUJh, 
io  giud  eternal  life  to  as  many  as  the  Father  had  given  him^ 
John  xvii.  2.  Which  we  might  branch  into  many  particu- 
lars; but  io  much  ihaii  fuffice  to  (et  forth  the  fecond  a6l  of 
God,  in  fending  his  Son. 

3i/y.  The  third  a8;  of  this  fending,  is,  his  entering  into 
covenant  and  compa6l  with  his  Son,  concerning  the  work  to 
be  undertaken,  and  the  iiTue  or  event  thereof;  of  v/hich  there 
be  two  parts. 

1.  His  promife,  to  pro(e£l  and  aflift  Iiim  in  the  accom- 
plilliroent  and  perfed  fu'fiiUng  of  the  whole  bufinels  and  dif- 
penfation  about  which  he  was  employed,  or  v/hich  he  was  to 
undertake.  The  Father  engaged  himfeU,  that  tor  his  part, 
upon  his  Son's  undertaking  this  great  work  of  redemption, 
lie  would  Rot  be  v/anting  m  any  affiftance  in  trials,  fl:ength 
againft  oppofitions,  encouragement  againft  temptations,  and 
llrong  confolarion  in  the  midft  ot  terrors ;  which  might  be 
any  way  neceffary  or  requifite,  to  carry  him  on  through  all 
difficulties,  to  the  end  of  fo  great  an  employment.  Upon 
which  he  undertakes  this  heavy  burthen,  fo  full  of  mifcry 
and  trouble;  for  the  Father,  before  this  engagement,  requires 
no  lefs  ot  him,  than  that  he  fhould  become  a  Saviour,  and 
be  affliSledin  the  affiBions  of  his  people,  Ifa.  Ixiii.  8,  9.  yea 
that  although  he  were  the  fellow  of  the  Lord  of  hojls^  yet  he 
fhould  endure  the  fword  that  was  drawn  againjt  him,  as  the 
'Jh'.*jkerd  oj  the  Jlieep,  2.tc\\,  xiii.  7.  treading  the  wine  prefs 
alone,  until  he  became  red  in  his  apparel,  Ila.  Ixi.  2,  3.  yea  to 
be  Ji.iciien,  fiiitten  of  God,  and  ajfliBed ;  wounded  for  our 
iiiiiifgrtfjloas,  and  bruifed  for  our  iniquities;  to  be  bruifed  and 
■put  to  grif,  to  have  his  foul  made  an  offering  for  fin,  and  to 
hear  the  fn  cj  many,  Ifa.  liii.  4,  5,  10,  12.  to  be  deftitute  of 
comfort  fo  far  as  to  cry.  My  God,  my  God,  why  hajl  thou  for^ 
f'len  me?  Pfal.  xxii.  1.  No  wonder  then,  if  upon  this  un- 
dertaking, the  Lord  promifed  to  make  his  mouth  like  a  Jharp 
fv>:-fd,  to  hide  him  in  the  fnadow  of  his  hand,  to  make  him  a 
^jljfted  Jhajt,  ai:d  if  hide  him  in.  his  quiver^  io  make  him  his 

fcrvani 


as  eternally  inUnded,  31 

fnvanl  in  whom  he  would  he  glorified,  Ifa.  xIik.  g,  3.  Thnt 
ihoMgh  the  kings  oj  the  eaith  Jliculd  jet  iherrjtlvcs,  and  the 
rulers  take  counfel  together  againjl  lam  ;  yet  he.  zvould  Icvgh 
them  to  Jcorn^  and  fet  him  as  king  upon  his  hcly  hill  cf  Zicr.. 
Pfal.  ii.  2,  4,  5.  Though  the  builders  did  rejctl  him,  yet  he 
fhould  become  the  head  cf  the  corner ;  to  the  amazcmcrd  arJ 
' Cijlcnifhment  oJ all  the  world,  Pfal.  cxviii.  22,  23.  (Matth,  xxi, 
42.  Mark  xii.  10,  u.  Lake  xx.  ij.  A£ls  iv.  11,  12.  1  Pet. 
ii.  7.)  yedijLewouldlayhi?!!  for  a  fcundation,  a  Jlone,  atri'/i 
Jlone,  a  precious  corner  jl one,  a  fare  foundation,  Ifa.  ::xvili. 
16.  that  whofoever  fnuuld  fall  upon  hnn,  fiiould  be  brcherr.,  bt:i 
upon  whomfoever  he  flwuld  fall,  he  Jliould grind  them  tc  pcui' 
der,  Luke  xx.  18.  Hence  aroie  that  confidence  of  our  Sa- 
viour, in  his  grcateft  and  utmoft  trials;  h'i\ng  afTurcd,  by  yir- 
fue  of  his  Father's  cnFagfiTiCnt  in  this  covenant  upon  a  tirity 
with  him  about  «he  redemption  of  tnan,  that  he  would  never 
leave  him  nor  torlake  him:  I  gave  (faith  he)  my  back  to  hhe 
Jmiters,  and  my  cheeks  to  them  that  plucked  off  the  hair,  I  Ind 
not  my  face  from  JJiame  and  f pitting,  Ifa.  1.  6.  But  with 
what  confidence  (blefTed  Saviour)  didft  thou  undergo  all  this 
fhamc  and  foirow  ?  why,  The  Lord  God  will  help  me,  there- 
fore Jliall  I  not  be  confounded ;  therefore  have  J  fd  my  face 
like  a  flint,  and  I  knozv  that  I  fhall  not  be  cfiamcd;  he  is  near 
thai  jufifieth  me,  who  will  contend  with  me  ?  let  us  fland  to- 
gether ;  who  is  mine  adverfary  ?  let  him  ccme  near  to  me  ;  be- 
hold! the  Lord  God  zvill  help  me,  xoho  is  he  that  fiall  condemn 
me?  lol  they  all  f mil  wax  old  as  a  garment,  the  moth  fall 
confume  them,  verfes  7,  8,  9.  With  this  afTiirance,  he  war 
brought  as  a  lamb  to  the  flaughicr  ;  and  as  a  feep  before  her 
fiearers  is  dumb,  fo  he  opened  net  his  mouth,  Ifa.  liii.  7.  for 
when  he  was  reviled,  he  reviled  not  again ;  when  he  fiffered, 
he  threatened  not,  but  committed  himfelj  to  him  that  judgcth 
righteoufy,  1  Pet.  ii.  23.  So  that  the  ground  of  our  Sa- 
viour's confidence  and  afTurance  in  this  great  undertaking, 
and  3  flrong  motive  to  excrcife  his  graces  received,  in  the  ut- 
moft endurings,-  was  this  engagement  of  his  Father,  vmn 
this  compaft  of  aflTifiance  and  protcilion. 

2.  His  promlfe  of  fuccefs,  or  a  good  iffue  out  of  all  1  is 
fufFerings,  and  a  happy  accompiifhment  and  attainment  of  the 
end  of  his  great  undertaking.  Now  of  all  the  refl  this  chiefly 
IS  to  be  confidercd,  as  direftly  conducing  to  the  bufir.efs  pro- 
pofed ;  which  yet  v.'ould  not  have  been  fo  clear,  without  the 
former  confideraiions ;  for  whatfocver  it  was  that  God  pro- 
niifcd  his  Sen  H^ould  be  iMifiile:!  dvA  attained  by  him,  that  cer- 
tain! v 


32  'I^he  End  of  the  Death  of  Chifi 

talnly  was  it  at  which  the  Son  aimed  in  the  whole  undertaking 
and  defigned  it  as  the  end  of  the  work  that  was  committed  id 
him;  and  which  alone  he  could  and  did  claim,  upon  the  ac- 
compliflimeni  of  his  Father's  will.  What  this  was,  and  the 
piomiles  whereby  it  is  at  lar^e  fet  forth,  ye  have,  Ifa.  xlix. 
Thou  Jlialt  be  my  fcrvant  ffaith  the  Lord)  to  raife  up  the  tubes 
of  Jacob,  and  to  refiore  the  prefervedof  Ifrael:  I  zuillalfo  gwt 
thee  for  a  light  to  the  Gentiles,  that  thou  mayfi  be  my  falvation 
unto  the  end  of  the  earth:  Kings  fliall  fee  and  artfe,  princes 
alfo  fhall  zvorfhlp  ;  becaufe  of  the  Lord  that  is  faithful.  And 
lie  will  certainly  accomplifli  this  engagement :  '  1  will  preferve 

*  ihee  and  give  thee  lor  a  covenant  of  the  people,  to  eftablifh 

*  the  earth,  to  caufe  to  inherit  the  defolate  heritages;  that 

*  tiwu  mayft  ^Ay  to  the  prifoners,  go  forth,  to  thenii  that  are 

*  ill  darknefs,  fhew  yourfelves ;  they  {hall  feed  in  the  ways, 

*  fmd  their  paftures  fliall  be  in  all  high  places;  thev  fhall  not 

*  liunger  nor  thirft,  neither  fliall  the  heat  nor  Sun  fmite  them  ; 

*  ^'or  he  that  liadi  mercy  on  them,  fhall   lead   them,  even  by 

*  the  fprings  of  water  fliall  he  guide  them;  and  I  will  make 

*  all  my  mountains  a  way,  and  my  highways  fliall  be  exalted  ; 

*  behold  thefe  fliall  come  from  far,  and  lo  thefe  from   the 

*  north,  and  from  the  weft,  and  thefe  from  the  land  of  Sinim,* 
verfts  6,  7,  8,  9,  10,  11,  12.  By  all  which  exprefiions, 
the  Lord  evidently  and  clearly  engageth  himfelf  to  his  Son, 
that  he  fliould  gather  to  himfelf  a  glorious  church  of  be- 
lievers from  among  Jews  and  Gentiles,  through  all  the  world  ; 
that  fliould  be  brought  unto  him,  and  certainly  fed  in  full 
pafl:ure,  and  refrefiicd  by  the  fprings  oi  water,  all  the  fpi- 
ritual  fprings  of  living  water,  which  flow  from  God  in  Chrifl 
for  their  everlafling  lalvation.  This  then  our  Saviour  cer- 
tainly aimed  at,  as  being  the  promife  upon  which  he  un- 
dertook the  work  ;  the  gathering  of  the  fons  of  God  toge- 
ther, their  brinaing  unto  God,  and  pafling  to  eternal  fal- 
vation. Which  being  well  confidered,  it  will  utterly  over- 
throw the  general  ranfom,  or  univerfal  redemption,  as  after- 
ward will  appear.  In  the  fifty-third  chapter  of  the  fame 
prophecy,  the  Lord  is  more  exprefs  and  punftual  in  thefe 
promifes  to  his  Son  ;    aflaring  him,  that  v.'hen    he  '  made 

*  his  foul  an  offering  for  fin,    he   fliould  fee  his   ft'ed,   and 

*  prolong  his   days,  and   the   pleafure    of   the   Lord   fhould 

*  profper  in  his  hand;  that  he  fliould  fee  of  the  travail  of  his 

*  foul  and  be  farisfied  ;  by  his   knowledge   he   fliould  juftify 

*  many  ;   that  he  fliould  divide  a  portion   with  the  great,    and 

*  the  fpoil  with  the  llrong,*    verjes  10, 11,  12,  He  was  to  fee 


as  eternally  intended,  §g 

bis  feed  by  covenant,  and  to  ralfe  up  a  fpiritual  feed  untd 
God ;  a  faithful  people,  to  be  prolonged  and  preferved 
throughout  all  generations  :  which  how  well  it  conliifs  with 
their  perfuafion,  who  in  terms  have  affirmed,  that  the  death 
of  Chrift  might  have  had  its  full  and  utmolt  efFeci,  and  yet 
rione  be  faved,  I  cannot  fee  ;  though  forae  have  boldly  af- 
firmed it,  and  all  the  afTertors  ot  univerfa!  redemption  do 
tacitly  grant,  when  they  come  to  the  affigning  of  the  proper 
ends  and  efFefts  of  the  death  of  Chrift.  The  pleafure  a!fo> 
of  the  Lord  was  to  profper  in  his  hand ;  which  what  it  was  he 
declares,  Heb.  ii.  lO.  *  even  the  bringing  of  many  fons  un- 

*  to  glory  :     for  God  fent   his   only  begotten  Son   into  thd 

*  world,  that  we  might  live  through  him,'  i  John  iv.  9.  as  we 
{hall  afterward  more  abundant'y  declare,  ,  But  the  promiies 
of  God  made  unto  him  in  their  agreement,  and  fo  confe= 
quently  his  own  aim  and  intention,  may  be  ictn  in  nothing 
more  manifeftly,  than  in  the  requeft  that  our  Saviour  niakes 
upon  the  accomplifhinent  of  the  work  about  which  hei  Was 
fent ;  which  certainly  was  neither  for  more  nor  lefs,  than  God 
had  engaged  himfelf  to  him  for.     *  I  have  (faith  he)  glorified 

*  thee  on  earth,  I  have  finiftied  the  work  which  thou  gavef?: 
'  me  to  do,'  John  xvii.  4.  And  now  what  doth  he  require,; 
after  the  manifeftation  of  his  eternal  glory,  of  which  ior  a 
feafon  he  had  emptied  himfelf,  ver.  5  ?  clearly,  a  full  con- 
fluence of  the  love  of  God,  and  fruits  of  that  love,  upon  alll 
his  eleft  ;  in  faith,  fanftification  and  glory,  God  gave  them 
unto  him,  and  he  fanftified  himfelf  to  be  a  facrifice  tor  their 
fake,  praying  for  their  fanftification,  v.  17,  19,  their  prefer^ 
vation  in  peace,  or  communion  one  with  another,  and  uriioni 
with  God,  ver.  20,  21.  *  I  pray  not  for  thefe  alone,  (that 
is  his  apoftles)  but  for  them  alfo  which   fhall  believe  on  me 

*  through  their  word  ;  that  they  all  may  be  one,    as  thoU  Fa^ 

*  ther  art  in  me,  and  1  in  thee,  that  they  alfo  may  be  oiie  in 

*  us:'  and  laftly  their  glory,  v»  24.    *  Father>  I  will  that  they 

*  alfo  whom  thou  haft  given  me,  be  \vith  me  where  I  anil,  thaf 

*  they  may  behold  my  g'ory  which  thou  haft  given  me,'  A\i 
which  feveral  demands  are  no  doubt  grounded  upon  the  fore- 
cited  promiies,  which  by  his  Father  were  riiade  unto  hirri  i 
and  in  this,  not  one  word  concerning  all  and  every  one^ 
but  exprefsly  the  contrary,  John  xvii.  q.  Let  this  then  be 
diligently  obferved  ;  that  the  promife  oi  God  unto  his  Son,; 
and  the  requeft  of  the  Son  unto  his  Father,  are  dire6fed  to 
!his  peculiar  end  of  bringing  (ons  unto  God.  And  this  is 
the  firft  aft,  confifting  of  thefe  three  particulars. 

E  IL  the 


34  The  End  of  the  Death  of  Chrljl 

II.  The  fccond  is,  o\  laying  upon  him  the  punifnment  of 
fins,  every  where  afcribcd  unto  the  Father:     *  Awake   O 

*  (word  againfJ  my  fliepherd,  againfl  the  man  that   is  my   lei- 

*  low  (faith  the  Lord  oi  hofls,)  fmite  the  fhepherd,  ai'.d    the 

*  flieep  ihall  be  fcatleied,'  Zich.  xiii.  7.  What  h?ie  is  fet 
down  imperailvely  by  way  of  command,  is  in  ilie  go{ptl  in- 
dicatively  expounded ;    *  I  will  fmi'.e  (he  (liepherd,  and   the 

*  flicep  ofthe  flock  fliall  befcattered  abroad,'   Maft.  xxvi.  31. 

*  He   was   ftricken,  fmitten  of  God,  and   affl  6led,    yea  the 

*  Lord  laid  on  lilm  the  iniquity  ot  us  all;  yea   it  pleafed  the 

*  Lord  to  biuife  him,  he  haih  put  liim  to  grief/  Ifa.  liii.  ^,  6, 
10.     *  He  made  him  to  be  fin  \ot  us,  who  knew  no  hn,   that 

*  we  might  be  made  the  righteoulnefs  oi  God  in  him,'  2  Cor, 
V.  21.  The  adjunft  in  boih  places  is  put  for  the  fubjeft  ;  as 
the  oppofition  between  his  being  made  fin,  and  our  being 
niaderightcoufnefs  declareih:  him  who  knew  no  fin,  that  is, 
who  deferved  no  puniihment :  him  hath  he  made  to  be  fin, 
or  laid  the  punifliment  due  to  fin  upon  him  :  or  perhaps  in 
the  latter  place,  yF«  may  be  taken  for  an  offering  or  facrifice 
for  the  expiation  of  fin  ;  K  am  art  I A  anfwering  in  this  place 
to  the  word  CHATAH  in  the  OldTeftament,  which  fignificr'.h 
both  fin  and  the  facrifice  for  it.  And  this  the  Lord  did  ;  for 
as  for  Herodi  Pontius  Pilate,  with  the  Gentiles  and  the 
people  of  Ifrael,  when  they  were  gathered  together,  they  did 
nothmg  but  *  what  his  hand  and  council  determined  before  to 

*  be  done,'  ABs  iv.  27,  28.  Whence,  the  great  fhakings  of 
our  Saviour  weie  in  his  clofe  conflift  with  his  Father's  wrath, 
and  that  burthen  which  by  himfelf  he  imroediately  impofed 
on  him  ;  when  there  was  no  hand  or  infirument  outv.'ardly 
appearing  to  put  him  to  any  fuiFering  or  cruciating  torment. 
Then  *  began  he  to  be  forrowful  even  unto  death,'  Matt, 
xxvi.  37,  38.  to  wit,  when  he  was  in  the  garden  with  his 
three  choice  Apoflles,  before  the  traitor  or  any  of  his  accom- 
plices appeared  ;  *  then  was  he  fore  amazed  and  very  heavy,' 
Mark  xiv.  33.  That  was  the  time,  '  in  the  days  of  his  flefli,' 
zohen  *  he  offered  up  prayers  and  fupplications,  with  ilrong 
'  crying  and  tears,  unto  him  that  was  able  to  fave  him  from 

*  death,'  Heb*  v.  7.  which  how  he  performed,  the  Apoflle 
defcribeth,    Luke  xxii.  43,    44,    '  there  appeared  an  angel 

*  unto  him,  from  heaven,  ilrengthening  him  ;    and  being  in 

*  an  agony,  he  prayed  more  earneuly,  and  his  fweat  was  as  it 

*  v^ere  great  drops  of  blood  falling  down  to  the  ground.' 
Surely  it  was  a  c)ofc  and  firong  trial,  and  that  immediately 
from  his  Father,    he  now  underwent;    for  how  meekly  and 

chearfully 


as  eternally  intendtd.  35 

diearfully  dotfi  he  fubmit,  without  any  regret  or  trouble  of 
Ipirif,  to  all  the  cruehv  of  men,  and  violence  offered  to  his 
body;     uruil    this   confiit't    being    renewed    again,   he  cries, 

*  My  God,  my  God,  why  haft  thou  forfaken  me  ?'  And  this, 
by  the  way,  will  be  worth  our  obfervation,  that  we  may  know 
with  whom  our  Saviour  chiefly  had  to  do,  and  v/hat  was  that 
which  he  underwent  for  (inners;  which  alfo  will  give  Tome 
light  to  the  grand  Qiicry,  concerning  the  perfons  ot  them  tor 
whom  he  undertook  all  this.  His  iuiferings  were  far  from  con- 
{iftiniT  in  mere  corporal  perpeilions  and  affliflions;  wiih  fu ch 
impreilions  upon  his  foul  and  fpirit,  as  were  the  effefts  and 
ilTues  (jnlv  of  them;  it  was  no  more,  nor  lefs,  than  the  curfe 
of  the  law  of  God,  which  he  underwent  tor  us;    *  for  he  hath 

*  redeemed  us  'rom  the  curfe,  being  made  a  curfe,'  Gal  iii. 
13.  which  contained  all  the  punifhment  that  was  due  to  fm, 
euner  in  the  feverity  of  God's  juftice,  or  according  to  the  ex- 
igence of  that  law  which  required  obedience.  That  the  exe- 
cration of  the  law  IhouM  be  only  temporal  death,  as  the  law 
was  coiifidered  to  be  the  inftrument  of  the  Jewilh  polity,  and 
fervmg  that  (Economy  or  difpenfation,  is  true;  but  that  it 
fhould  be  wo  more,  as  it  is  the  univerfal  rule  ot  obedience, 
and  the  bond  of  the  covenant  between  God  and  rr.an,  is  a 
foolilh  dream.  Nay,  but  in  dying  for  us,  Chriil  did  not  on- 
ly aim  at  our  good,  but  alfo  direcily  died  in  our  Head,  the 
punilhaient  due  to  our  fm,  and  the  chaftifement  of  our  peace, 
v/as  upon  him  ;  which  that  it  was  the  pains  of  hell  in  their 
nature  and  being,  in  their  weight  and  preiTure,  though  not  in 
tendency  and  continuance,  (it  being  impoffible  that  he  fhould 
be  detained  by  death)  who  can  deny,  and  not  be  injurious  to 
thejudlce  of  God,  which  will  inevitably  infli8;  thofe  pains 
to  eternity  upon  Tinners?  It  is  true  indeed,  there  is  a  relaxa- 
tion of  the  law,  in  relpeft  of  the  perfons  fufFcring,  God  ad- 
mitting of  commutation ;  as  in  the  old  law,  when  in  their 
fdcrifices  the  life  of  the  beaft  was  accepted  (in  xt^^^^  to  the 
carnal  part  of  the  ordinances)  tor  the  life  or  the  man  ;  this  is 
fully  revealed,  and  we  believe  it ;  but  for  any  change  ot  the 
puniihment,  in  relpe£l  of  the  nature  ofit,  where  is  the  leaft  in- 
timation of  any  alteration  ?  We  conclude  then  tiiis  fecond  a£t 
of  God,  in  laying  the  punifhment  on  him  for  us,  with  that 
of  the  prophet :  '  All  we  like  iheep  have  gone  affray,  we 
'  have  turned  every  one  to  his  own  wav,  and  the  Lord  hath 

*  laid  on  him  the  iniquity  of  us  all,'  Ifa.  liii.  6.  And  add 
thereunto  this  obfervation ;  that  it  feems  ilrange  to  me,  that 
Chriil  fhould  undergo  the  pains  01  hell  in  their  ftead,  who 

lay 


^6  The  End  of  the  Death  of  Chrifi, 

lay  in  the  pains  of  hell  before  he  underwent  thofc  pains,  and 
fliall  continue  in  them  to  eternity ;  tor  *  their  worm  dieth 
^  not,  neither  is  their  fire  quenched.*  To  which  1  may  add 
this  dilemma  to  our  Univerfalifls :  God  impofed  his  wrath  due 
pnto,  and  Chrift  underwent  the  pains  of  hell  for,  either  all 
the  fms  ot  all  men,  or  all  the  fins  of  fome  men,  or  fome  fins 
of  all  men.^  If  the  Jaft,  fome  fins  of  all  men,  then  have  all 
liien  fome  fins  to  anfwer  for,  and  fo  fhall  no  man  be  faved  ; 
for  ir  God  *  (hould  enter  into  judgment*  with  us,  though  it 
were  with  all  mankind  for  one  fin,  *  no  man  living  fliould  be 
"  juftified  in  his  fight,'  PfaL  cxliii.  2.  *  If  the  Lord  fhould 
'mark  iniquities,  who  fhall  ftand?'  PJal.  cxxx.  3.  Wc 
might  all  go  to  cafl  all  that  we  have,  *  to  the   moles  and  to 

*  the  tsars ;  to  go  into  the  clefts  of  the  rocks,  and  into  the 

*  tops  of  the  ragged  rocks,  for  fear  of  the  Lord,  and  for  the 
^  glory  of  his  Majefly,'  Ifa.  ii.  20,  21.  If  the  fecoiid,  that 
is  It  which  we  affirm;  that  Chrifi,  in  their  Head  and  room, 
fuffered  for  all  the  fins  of  all  the  ele£l  in  the  world.  If  the 
fir  ft,  why  then  are  not  all  freed  from  the  punifhment  of  all 
their  fins?  You  will  fay,  becaufe  of  their  unbelief,  they  will 
not  believe  ;  but  this  unbelief,  is  it  a  fin  or  not  ?  If  not,  why 
fhould  they  be  punifhed  for  it  ?  If  it  be,  then  Chrifi  under- 
v/ent  the  punifhment  due  to  it,  or  not ;  if  fo,  then  why  mufl 
that  hinder  them,  more  than  their  other  fins  for  which  he  died, 
from  partaking  of  the  fruit  of  his  death  ?  If  he  did  not,  then 
did  he  not  die  for  all  their  fins.  Let  them  choofe  which  part 
they  willo  

C  H  A  P.      IV. 

Of  thefe  things  which,  in  the  work  of  redemption,  are  peculiarly 
■  afcrihed  to  the  perfon  oj  the  Son. 

THE  Son  was  an  agent  in  this  great  work ;  concurring  by 
a  voluntary  fulception,  or  willing  undertaking  of  the 
office  impofed  on  him ;  for  when   the  Lord  faid,  *  facrifice 

*  and  offerings  he  would  not,  in  burnt  offerings  and  facrifice 

*  for  fin  he  had  no  pleafure;'  then  faid  Chrifi,  '  Lo  I  come, 
'  (in  the  volume  of  the  book  it  is  written  of  me)  to  do  thy 

*  will,  O  God,'  Heb.  x.  5,  6,  7.  All  other  ways  being  re- 
jeftcd  as  infufficient,  Chrifi  undertaketh  the  tafk;  *  in  whom' 
alone  *  the  Father  was  well  pleafed,'  Matth.  iii.  17.  Hence 
he  profeffeth,  that  *  he  came  not  to  do  his  own  will,  but  the 
^  will  of  him  that  feat  him,'  John  yi.  38.  yea  that  it  was 

•his 


•   as  eternally  intended,    1  '       ^j 

*  his  meat  and  drink,  to  do  his  Father's  will,  and  to  finifii  hig 

*  work,'  John  iv.  34.  The  firfl  words  that  we  finij  recorded 
of  him  in  Scripture,  are  to  the  fame  purpofe :  '  Wift  you 

*  not,  that  I  mull  be  about  my  Father's  bufinefs,'  Lu.ic  u,  49. 
And  at  the  clofe  ot"  all,  he  faith,  '  I  have  glorified  thee  on 
-'■  earth,  I  have  finiftied  the  work  which  thou  gavell  me  to  do' 
John  xvii.  4.  calling  it  every  where  his  Father's  work  that 
he  did,  or  his  Father's  will  which  he  came  to  accomplifh  ; 
with  reference  to  the  impofition,  which  we  before  treated  of. 
Now  this  undertaking  ot  the  Son  may  be  referred  to  three 
heads.  The  firft  being  a  common  foundation  for  both  the 
other,  being  as  it  were  the  means  in  refpeft  of  them  as  the 
end  ;  and  yet  in  fome  fort  partaking  of  the  naiure  of  a  diftinft 
aftion,  with  a  goodnefs  in  itfelf,  in  reference  to  the  main  end 
propofed  to  all  three  ;  we  fliall  confider  it  apart.     And  that  is, 

I.  His  incarnation,  as  ufually  it  is  called;  or  his  *  taking 

*  of  flefh,  and  pitching  his  tent  amongrt  us,'  John  i.  14.— 
His  being  made  of  a  woman,  [GaL  iv.  4.)  is  ufually  called 
his  Ensarcosis  or  incarnation;  for  this  was  the  mv- 
fiery  of  godlinefs,  that  God  '  fhould  be  manifefl  in  the  flefli,' 
1  Tim.  iii.  16.  thereby  affuming,  not  any  fingular  perfon, 
but  our  human  nature,  into  perfonal  union  with  himfelf ;  for, 
'  for  as  much  as  the  children  are  partakers  of  flefh  and  blood, 
'  he  alfo  himfelf  likewife  took  part  of  the  fame;  that  through 
'  death  he  might  deftroy  him  that  had  the  power  of  death, 
"  that  is,  the  devil,'  Heb.  ii.  14.  It  was  the  children  that  he 
sonfidered,  the  *  children  whom  the  Lord  had  given  him,* 
verje  13.  Their  participation  in  flefh  and  blood  moved  hitu 
to  partake  of  the  fame ;  not  becaufe  all  the  world,  all  the 
pofterity  of  Adam;  but  becaufe  the  children  were  in  that  con- 
dition, for  their  fakes  he  fan6lified  himfelf.  Now  this  empiy- 
ing  of  the  Deity,  this  humbling  of  himfelf,  this  dwelling  a- 
mongft  us,  was  the  fole  a6l  of  the  fecond  perfon,  or  the  di- 
vine nature  in  the  fecond  perfon;  the  Father  and  the  Spirit 
having  no  concurrence  in  it,  but  by  liking,  approbation,  and 
eternal  counfel. 

II.  His  oblation,  or  offering  himlelf  up  to  God  for  us 
'  without  fpot,  to  purge  our  confcience  from  dead  works,' 
Heb.  ix.  14,  Jor  *  he  loved  us,  and  wafhed  us  from  our  fins 

*  in  his  own  blood,'  Rev.  i.  5.  *  he  loved  the  church,  and 

*  gave  himfelf  for  it.  that  he  might  fan6lify  and  clean fe  it,' 
f!.ph.  v.  25,  26.  taking  the  cup  of  wrath  at  his  Father's 
hands  due  to  us,  and  drinking  it  off,  *  but  not  for  himfelf,' 
Dan.  ix.  26.  for,  '  for  our  fakes  he  fanftified  himfelf,'  John 

xvii. 


3^  The  End  of  the  Death  of  Chrijl 

xvii.  1?).  that  is,  to  be  an  offering,  an  oblation  for  fin;  for 
'  when  we  were  yet  without  flrensith,  in  due  time  Chrift  died 

*  ior  the  ungodly,'  Rom.  v.  6.  This  being  that  which  was 
typified  by  ail  the  infbitutions,  ordinances  and  Sacrifices  of 
old;  which  when  they  were  to  have  an  end,  then  faid  Chrift, 

*  Lo  I  ccnie  to  do  thy  will.'  Now,  though  the  perfefting  or 
ccufuinmating  of  thi:j  oblation,  be  fet  out  in  the  Scripture 
chiefly,  in  refpeft  of  what  Chrift  fuffered,  and  not  fo  much 
in  relpe£l;  oi  what  he  did;  becaufe  it  is  chiefly  confidered  as 
the  means  uled  by  thefe  three  blefled  agents,  for  the  attaining 
ot  a  further  end  ;  yet  in  refpeft  oi  his  own  voluntary  giving 
up  himfelf,  to  be  fo  an  oblation  and  a  facrifice,  without  which 
it  would  not  have  been  of  any  value,  (for  if  the  will  of 
Chriilhad  not  been  in  it,  it  could  never  have  purged  our 
iinsj  therefore  in  that  regard,  I  refer  it  to  his  aftions.  He 
was  the  '  Lamb  of  God,  which  taketh  away  the  fin  of  the 

*  wor'd,'  John  i.  29.  the  lamb  of  God,  which  himfelf  had 
provided  for  a  facrifice ;  and  how  did  this  lamb  behave  him- 
felf in   it  ?    With   unwillingnefs    and   ftruggling  ?   No ;  *  he 

*  opened  not  his  mouth,  he  was  brought  as  a   lamb  to  the 

*  flaughier,  and  as  a  fheep  before  her  fhearers  is  dumb,  fo  he 
'  opened  not  his  mouth,' ^^.  liii.  7.  whence  he  faith,  *  I  lay 

*  down  my  life,  no  man  taketh  it  ivom  me,  but  I  lay  ii  down 

*  of  myfelf ;  I  have  power  to  lay  it  down,  and  I  have  power 

*  to  take  it  again,'  Jfohn  x.  17,  18.  He  might  have  been 
cruciaied  on  the  part  of  God;  but  his  death  could  not  have 
been  blu  oblation  and  offering,  had  not  his  will  concurred  ; 
but  *  he  loved  me'  (faith  the  apoftle)  *  and  gave  himfeif  for 

*  me,'  Gal.ii,  20.  Nov/<hat  alone deferves  the  name  of  a  gift, 
which  is  from  a  free  and  a  willing  mind;  as  Chrift's  was,  when 

*  he  loved  us,  and  gave  liimfelf  for  us,  an  offering  and  a  fa- 
'  crifice  to  God  for  a  fv/eet  fmelling  favour,'  Eph.  v.  2.  He 
does  it  chearfuliy :  *  Lo,  I  come  to  do  thy  will,  O  my  God,* 
I-hb,  X.  9.  and  fo,  *  bis  own  felf  bare  our  fins  in  his  own  bo- 

*  dy  on'the  tree,'  1  Pet.  ii.  24.  Now  this  oblation  or  offering 
of  Chrift,  I  would  not  tie  up  to  any  one  thing,  aftion,  or 
pafiioii,  performance  or  fuffering  ;  but  it  comprifeth  the 
whole  economy  and  difpenfation  of  God  manifefted  in  the 
flcfh,  and  convcrfing  among  us  ;  with  all  thofe  things  which 
he  performed  in  the  days  of  his  fl^fh,  when  he  offered  up 
prayers  and  fupplications,  with  ftrong  cries  and  tears, — until 
'  he  had/^//A'  by  himfelf  purged  our  fins,  and  fat   down  on 

*  the  right  hand  of  the  Mojefty  on  high,'  Ihb.  i.  3.  '  expeft- 
'  irig  liii  his  enemies  be  made  his  iootftoo!,'  Jtkb»  x.  13,    All 

the 


as  eternally  intended,  59 

tbc  whole  difpenfation  of  his  coming  and  adminiilerlng,  nntil 
he  had  given  his  foul  a  price  of  redemption  for  many,  Matt. 
xxvi.  28.  But  for  his  entering  into  the  holy  o' tlie  hoiicf, 
fprinkled  with  his  own  blood,  and  appearing  fo  for  ur,  be- 
fore the  majefty  of  God,  by  fomc  accounted  as  the  continua- 
tion of  his  oblation  ;  we  may  refer  unto, 

HI.  His  iniercejfion  for  all  and  every  one  of  thofc.  for 
whom  he  gave  himfelf  an  oblation.  Ke  did  not  fufFer  for  tbcn^, 
and  then  refufe  to  intercede  for  them  ;  he  did  net  do  the 
greater,  and  omit  the  iefs.  The  price  of  our  redemption  is 
more  precious  in  the  eyes  of  God  and  his  Son,  than  that  it 
fhould  (as  it  were)  be  caft  away  on  perifhing  fouls  ;  wiihor.t 
any  care  taken  of  what  becomes  of  them  afterwards :  nay  this 
alfo  isirnpofedon  Chriff,  with   a  promife  annexed  ;  '  Afli  of 

*  me   (faith  the  Lord)  and  I  fliall   give  thee  the  nations  for 

*  thine  inheritance,  and  the  uttermoft  parts  of  the  earth  for 

*  thy  poflefTion,'  Ffal.  ii.  8.  AVho  accordingly  tells  bis 
dii''ciples,  that  he  had  more  work  to  do  lor  tbv-m  in  heaven  ; 

*  I  go^  Jaithhe,  to  prepare  a  place  for  you,  that  I  may  come 

*  again  and  receive  you  unto  myfelf,  John  xiv.  2,  3.  For 
as  the  high  priefl  went  into  the  fecond  tabernacle  nlone,  on'^e 
every  year,  not  without  blood,  which  he  offered  for  liimfelt 
and  the  errors  of  the  people,  Heh.  ix.   7.  fo    *  ChrlPi  being 

*  come  an  hi^h  prielt  of  good  things  to  come,  by  his  own 

*  blood  entered  in  once  into  the  holy  place,  having  obtained 

*  for  us  eternal  redemption,'  Heb.  ix,  11,  12.  Nov/,  v.list 
was  this  holy  place  whcreunto  he  entered,  thus  fprinkled 
with  the  blood  of  the  covenant  ;  and  to  v/hat  end  did  lie  enter 
into  it  ?  why,  '  he  is  not  entered  into  the  holy  places    made 

*  with  hands,  which  are  the  figures  of  the  true,  but  into  heaven 

*  itfeif,  now  to  appear  in  the  prefenceof  God  for  us,'  i>.  2a, 
And  w^hat  doth  he  there  appear  for  ?  why,  to  be  our  advo- 
cate, to  plead  our  caufe  v.-ith  God,  for  the  application  of  the 
good  things  procured  by  his  oblation,  unto  all  thein  for 
whom  he  was  an  offering  ;  as  the  apofllc  tells  us,  '  if  an)'  man 
fin,  we  have  an  advocate  with  the  Father,  even  Jcfus  ChriO', 
the  righteous,'  1  fohnu.  1.  why?  how  comes  that  to  pafs  ? 
he  is  a  *  propitiation  for  our  fins,'  v.  2.  his  being  iiilasmos 
a  propitiatory  facrifice  for  our  fins,  is  the  foundation  of  his 
interceding,  the  ground  of  it :  and  therefore  they  both  belong 
to  tlie  fame  perfons.  Now  (by  the  way)  we  know,  that 
Chriff  refufed  to  pray  for  the  world,  in  oppofition  to  his  e-  / 
lecl  :  •  I  pray  for  them  (faith  he) ;  I  pray  not  for  the  world,  | 

*  but  for  them  which  thou  haft  given  me,'  John  xvii.  9.  And  I 

therefore  * 


40  The  End  of  the  Death  of  Chrifl 

therefore  there  was  no  foundation  for  fuch  an  interceding  fof 
them,  becaufe  he  was  not  hilAsmos  for  them.  Again,  we 
know  the  Father  always  hea?eth  the  Son ;  for  'I  know, 
'  (faith  he,)  that  thou  heareft  me  always,'  John  xi.  42.  that 
is,  fo  as  to  grant  his  requeft,  according  to  the  forementioned 
engagement,  Pfal.  ii.  8  And  therefore,  if  he  fhould  inter- 
cede for  all,  all  fhould  undoubtedly  be  faved  ;  '  for  he  is  able 

*  to  fave  them  to  the  uttermoft  that  come  unto  God  by  him* 

*  feeing  he  ever  liveth  to  make  intercefhon  for  them,'  Heb. 
vii.  25.  Hence  is  that  confidence  of  the  apoftle,  upon  that 
interceffion  of  Chrift  ;  *  Who  fhall  lay  any  thing  to  the  charge 

*  of   God's   ele6l  ?  it  is  God  that  juflifieth  ;  who  is  he  that 

*  condemneth  ?  it  is  Chrifl  that  died,  yea  rather  that  is  rifen, 

*  again,  who  is  even  at  the  right  hand  of  God,  who  alfo  mak- 

*  eth  interceflion  for  us,'  Rom,  viii.  33,  34.  Where  alfo 
we  cannot  but  obferve,  that  thofe  for  whom  he  died  may  af- 
furedly  conclude  he  maketh  interceffion  for  them,  and  that 
none  fhall  lay  any  thing  to  their  charge  :  which  breaks  the 
neck  of  the  general  ranlom  ;  for,  according  10  that,  he  died 
for  millions  that  have  no  intereft  in  his  intercefTion,  who 
fhall  have  their  fins  laid  to  their  charge,  and  perifli  under 
them.  Which  might  be  further  cleared  up,  from  the  very 
nature  of  this  interceffion  ;  which  is  not  an  humble  deje6led 
fupplication,  which  befeems  not  that  glorious  flate  of  ad- 
vancement which  he  is  pofTefTed  of,  that  fits  at  the  right  hand 
of  the  Majefly  on  high;  but  an  authoritative  prefenting  him- 
felf  before  the  throne  of  his  Father,  fprinkled  with  his  own 
blood,  for  the  making  out  to  his  people  all  fpiritual  things 
that  are  procured  by  his  oblation;  faying,  *  Father,  I  will  that 

*  thofe  whom  thou  haft  given  mc,  be  with  me  where  I  am,* 
John  xvii.  24.  fo  that  for  whomfoever  he  fuffered,  he  appears 
for  them  in  Heaven  with  his  fatisfaftion  and  merit.  Here 
alfo,  we  mufl  call  to  mind  what  the  Father  promifed  his  Son, 
upon  his  undertaking  of  this  employment ;  for  there  is  no 
doubt,  but  that  for  that,  and  that  alone,  doth  Chrifl,  upon  the 
accomplifhment  of  the  whole,  intercede  with  him  about; 
which  was  in  fum,  that  he  might  be  the  captain  of  falvation 
to  all  that  believe  on  him,  and  efFeftually  bring  many  fons  to 
glory.  And  hence  it  is,  having  fuch  *  an  high  priefl  over  the 
«  houfeof  God,  we  may  draw  near  with  the  full  affiirance  of 
«  faith  ;  for  by  one  offering  he  hath  perfefted  for  ever  them 

*  that  are  fanaified,'  Eeh.  x.  14,  21,  22.  But  of  this  more 
mufi  be  faid  afterwards. 

CHAP. 


as  eternally  intended,  .j 


CHAP.     V. 

irke  peculiar  aCiions  of  the  holy  Spirit  in  this  hu/mc/s. 

T  N  few  words  we  may  confider  the  aftions  of  that  ap-eri^ 
JL  who  in  order  is  the  third  in  that  blefTcd  One,  whofe  til  'la 
thewhoJe  the  ^,(y5/.,W/ ;  who  is  evidently  Concurring  ,c 
his  owndiftincl  operation,  to  all  the  feveraUhief  or  ^Tand 
parts  q[  this  wotk.     We  may  refer  them  to  three  heads'^ 

I.  The  incarnation  of  the  Son,  with  his  plenary  ainiUnce  in 
the  coarfe  of  "his  converfation  whilft  he  dwelt  amonaU  us  •  for 
his  mother  was  found  en  gastri  echousa,  to  *Miave  con-* 
"  ceived  in  her  womb  of  the  holy  Ghofl,"  Matt  i  18  U 
yoii  afk  with  Mary,  how  that  could  be'?  the  an^el  refolved 
both  her  and  us.  as  far  as  it  is  lawful  for  us  to  be  Acquainted 
with  thefemyflerious  things,  Luke  x.  35.  -  The  Holy  Giioft 

inall  come  upon  thee,  and  the  power  of  the  Higheft  Ihall 
'  overaiadow  thee;  therefore  alfo  that  holy  thing  which  Ihall 

be  born  of  thee,  fhall  be  called  the  Son  of  God/'  It  w^^ 
an  overfliadowing  power  in  the  fpiric;  fo  called  bv  an  allafio'^'i 
taken  from  fow.s  that  cover  their  eggs,  that  fo  bv  their  warmth 
the  young  may  be  hatched:  for.  by  the  fole  power  of  tl-e  Spi- 
rit was  tais  conception  :  who  did  mcubarejcetiiu  as  m  the  be- 
ginnmg  of  the  world.  Now,  in  procefs  as  this  child  was 
conceived  by  the  power  ol,  fo  he  ys2.s  JiiUd  zvith  the  fpin^ 
and  waxed  flronger  in  it;  until  having  received  a  fulreis 
thereof,  and  not  by  any  limited  meafare  in  the  gifts  and  graces 
ot  11,  he  was  throughly  furniflied  and  fitted  for  his  meat  u-i- 
dertaking.  ° 

II.  In  his  cllation  or  pafTicn,  (for  they  are  both  tlie  far^ie. 
with  fevera  refpeas.  one  to  what  he  fufTered,  the    other  tci 
what  he  Old  Hich,  by,  and  under  thofe  fulTerin'Js;)  "th'-oudi 
"the  eternal  Spirit,  he  offered  himfelf  without%otto  God  '* 
H^b,  IX.   14.  Whether  it  be  meant,  of  the  ofFerinT  himfelf 
a  bloody  fucnfice  on  the  crofs,  or  his  piefentaiicn  ol"  himfcl'^ 
continually  before  his  Father  ;  it  is  through  the  eternal  Spi^ 
Fit.     The  Willing  oiTr:ng  himfelf  through  that    Spirit,  waa 
th.  eternal  fiij  ur.der  this  racrifice.  v.hich  made  it  acceptable 
un  o  Gog.     Tnat  which  fome  contend,  that  by    the  eternci 
Sp.nt  IS  here  iniant  G,:r  Saviour's  own  Deity,  I  fee  no  cneau 
ground  tor.     Some   Greek   and  Latin  copies  read,    not  a. 
we- commonly,  PNEUMAios  Ai6iMou,bat   pxhl^matos 
HAGIGU   and  fo  thedxibt  is  quite  removed,  and  I  fcenorea. 
1o.>  v.'hy  lie  may  notas  v.  ell  be  faiu  to  '"'  offer  himre:/,  through 

F  "  the 


42  The  End  of  the  Death  of  Chrifi 

"  the  holy  Spirit ;"  as  to  be  **  declared  to  be  the  Son  of  God,  ac- 
**  cordirii^  to  the  Spirit  oi  holinciS,  by  the  refurre£lion  from 
the  dead,"  as  Rom.  i.  4,  as  alfo  to  be  "  quickened  by  the  Spirit,'^ 
1  Pet.  iii.  18.  The  working  of  the  Spirit  was  required,  as 
well  in  his  oblaticn  as  refurreftion,  in  his  dying  as  quickening, 
III.  In  his  reJurreBion  ;  of  which  the  apoftle  fpeaks,  Rom, 
viii,  11.  "  Butif  the  fpirit  oi  him  that  raifed  up  Jefus  from 
•*  the  dead  dwell  in  you,  he  that  raifed  up  Chrift  from  the 
«'  dead  fhall  alfo  quicken  your  mortal  bodies,  by  his  fpirit 
"  that  dweileth  in  you."  And  thus  have  we  difcovered  the 
bleffed  agents  and  undertakers  in  this  work;  their  feveral  ac- 
tions, and  orderly  concurrence  unto  the  whole  :  which  tho* 
they  may  be  thus  diftinguiflied,  yet  they  are  not  fo  divided, 
but  that  every  one  mufl  be  afcribed  to  the  whole  divine  na- 
ture, whereof  each  perfon  is  in  Jolidum  partaker.  And  as 
they  begin  it,  fo  they  will  jointly  carry  along  the  application 
of  it,  unto  its  ultimate  iffue  and  accompliihmcnt  :  for  we 
muft  "  give  thanks  unto  the  Father,  who  hath  made  us 
*'  meet  (that  is,  by  his  fpirit)  10  be  partakers  of  the  inherit- 
"  ance  of  the  faints  in  light ;  who  had  delivered  us  from  the 
*'  power  of  darknefs,  and  hath  tranflated  us  into  the  kingdom 
"  of  his  dear  Son  ;  in  whom  we  have  redemption  through 
*'  his  blood,  even  the  forgivenefs  offms."  CoL  i.  12.  13,  14. 

,j,  ^  ^  .|. -J.  .^  4»  4»  ^  .j»  4»  4,  .J.  ^  ^  .J.  .1.  <!► 

CHAP.    VI. 

Jht  means  ufedby  the  fore-recounted  agents,  in  this  work. 

OU  R  next  employment,  following  the  order  of  executi- 
on, not  intention,  will  be  the  difcovery  or  laying  down 
of  the  means  in  this  work  ;  which  are  indeed  no  other  but 
the  feveral  anions  before  recounted,  but  now  to  be  confi- 
dered  under  another  refpeft,  as  they  are  means  ordained  for 
the  obtaining  ot  a  propofed  end  ;  of  which  afterwards.  Now, 
becaule  the  feveral  aftionsof  the  Father  and  Spirit,  were  all 
cxercifed  towards  Chrift,  and  terminated  in  him  as  God  and 
man  ;  he  only,  and  his  performances,  are  to  be  confidered 
as  the  means  in  this  w^ork  ;  the  feveral  concurrences  of  both 
the  other  perfons  before  mentioned,  being  prefuppofed  as  ne- 
cefTarily  antecedent  or  concomitant. 

I.  The  means  then  ufed  or  ordained  by  thefe  agents,  for 
the  end  propofed,  is  that  whole  ceconomy  or  difpenfation  car- 
ried along  to  the  eiid,  from  whence  our  Saviour  Jefus  Chrift 


as  eternally  intended.  43 

is  called  a  Mediator:  which  may  be  and  is  ufually,  as  I  men- 
tioned before,  diftinguifhed  into  two  parts  ;  f  irft,  his  Qula^ 
tion.  Secondly,  his  inter cejfion. 

ijl.  By  his  oblation,  we  do  not  defign  only  the  particular 
offering  oF  hirafelf  upon  the  crofs,  an  offering  to  his  Father, 
as  the  lamb  of  God  without  fpot  or  biemiih  ;  when  he  bare 
our  fins,  or  earned  them  up  with  him  in  his  own  body  on  the 
tree,  which  was  the  fum  and  complement  of  his  oblation,  and 
that  wherein  it  did  chiefly  confiil:  but  alfo  his  whole  humilia- 
tion, or  ftatc  of  emptying  himfelf;  whether  by  yielding  vo- 
luntary obedience  unto  the  law,  as  being  made  under  it,  that 
he  might  be  the  end  thereof  to  them  that  believe,  Rom.  x.  4. 
or  by  his  fubjeftion  to  the  curfe  oi  the  law,  in  the  antecedent 
mifery  and  fufFcring  of  life,  as  well  as  by  fubmitting  to 
death,  the  death  of  thecrols;  for  no  aQion  of  his,  as  Media- 
tor, is  to  be  excluded  from  a  concurrence  to  make  up  the 
whole  means  in  this  work. 

2dly,  Neither  by  his  inter cejjion,  do  I  underfland  only  that 
heavenly  appearance   of  his  in   the  moft  holy  place,  for   the 
applying  unto  us  all  good  things,  purchafed  and  procured  by 
his  oblation  ;  but  alfo  every  a6t  of  his  exaltation  conducing 
thereunto,  from  his  refurre6lion,  to  his  fitting    down  at  the 
right  hand  of  Majefly  on  high,  angels  and  principalities   and 
powers  being   madt  fubjea  unto  him.     Ot  all  which  his  re- 
furreaion  (being  the  bafis  (as  it  were)  and  the  foundation  of 
the  reft ;  "  for  if  he  had    not    rifen,    then  were  our  faith 
"  vain,"   1  Cor.  xv.   14.  and  then   "  are  we  yet  in  our  fin,'* 
verfe  17,  "  of  all  men  moft  miferable,"   verfe  19.)  is  efpecia!- 
ly  to  be  confidered,  as  that  to  which  a  great  part  of  the  efFe6i 
is  often  afcribed;  for  he  "  was  delivered  for  our  offences,  and 
*•  was  raifed  again  for  our  juftification,"  Rom.  iv.  25.  Where 
and  in  fuch  other  places,  by  his  refurreftion  the    whole   fol- 
lowing difpenfation,  and  the  perpetual  interceffion  0/  Chrift 
for  us  in  heaven,  is  intended  ;  for  "  God  raifed  up    his  fon 
Jefus,  to  blefs  us,  in    turning  away  every  one  ot  us  from 
*'  his  iniquities,"  A8s  iii.   26. 

il.  Nov/  this  whole  difpenfation,  with  efpecial  regard  to 
the  death  and  bloodflicdding  of  Chrift,  is  the  means  we  Ipeak 
©f ;  agreeable  to  what  we  faid  before,  of  fuch,  in  general. 
For  it  is  not  a  thing  in  itfelf  defirable,  for  its  own  fake  ;  the 
deathof  Chrift  had  nothing  in  it,  (we  fpeak  of  his  fuffsring 
<iiftmguifhed  from  his  obedience;  that  was  good,  but  only  as 
U  conduced  to  a  further  end  ;  even  the  end  propofed,  for  the 
manifeftation  of   God's  glorious  grace.     What  good  was   it, 

that 


Aj^  The  End  of  the  Death  of  Chrijl 

that  H'rod  and  Pontius  Pilate,,  with  the  Gentiles  and  people 
of  ITrael  (hould  with  Inch  horrid  villany  and  cruelty  gather 
theoifelves  together,  againft  God's  "  holy  child  Jefus  whom 
**  he  had  anointed"  Atls  iv.  27.  ?  cr  what  good  was  it,  that 
the  fon  of  God  Ihould  be  made  fin  and  a  curfe,  to  be  bruifed, 
afflifcled,  and  to  undergo  luch  wrath  as  the  whole  frame  of 
nature,  as  it  were,  trembled  to  behold ;  what  good,  what 
beauty  and  farm  is  in  aU  this,  that  it  {hould  be  defired  in  it- 
felf,  and  for  it{e)f  ?  doubilefs  none  at  all.  It  mull  then  be 
looked  upon,  as  a  mean  conducing  to  luch  an  end  ;  the  glory 
luflre  whereof,  muft  quite  take  away  all  the  darknels  and  con- 
fufion  that  was  about  the  thing  itfelf.  And  even  fo  it  was  in- 
tended by  the  bleffed  agents  in  it,  by  "  whole  determinate 
"  counfel  and  lore-knowledge  he  was  delivered  and  flain,  Acis 
ii.  23.  there  being  done  unto  him,  *•  whatfoevcr  his  hand 
^'  and  counfel  had  determined,"  Ads  iv.  28.  which  what  it 
was,  muft  be  afterwards  declared.  Now  concerning  the 
%vhole,  fome  things  are  to  be  obferved  : 

That  though  the  oblation  and  inteicejjion  of  Jefus  Chrift, 
arediflinft  a6ls  in  themfelves,  and  have  diftinB  immediate 
products  and  iffues  afri.g,ned  oft-times  unto  them,  (which  I 
ihould  now  have  laid  down,  but  that  I  mufl  take  up  this  in  a- 
nother  place  ;)  yet  they  are  not,  in  any  refpe6^  or  regard,  to 
be  divided  or  feparated,  as  that  the  one  fhould  have  any  re. 
fpeft  to  anv  perfons,  or  any  thing,  which  the  other  alfo  doth 
not  in  its  kind  equally  refpeft:  but  there  is  this  manifold  uni« 
on  between  them,  viz, 

\fl.  In  that  they  are  both  alike  intended,  for  the  obtaining 
and  accomplifhing  the  fame  entire  and  compleat  end  propofed  ; 
10  wit,  the  efte61ual  bringing  of  many  fons  to  glory,  for  the 
praife  of  God's  grace,  of  which  afterv/ards. 

2^/)',  That  what  perfons  foever  the  one  refpe^eth,  in  thr. 
good  things  it  obtaineth,  the  fame,  all,  and  noneelfe,  doth  the 
other  refpeft,  in  applying  the  good  things  fo  obtained  ;  for 
•'  he  was  delivered  for  cur  offences,  and  railed  again  for 
*'  our  juftification,"  Rom,  iv,  s^.  That  is  in  brief;  the  ob- 
jeft  of  the  one,  is  of  no  larger  extent  than  the  obj'^ft  of  the 
other :  or,  for  whom  Chrift  offered  himfelf,  for  all  thcfe, 
and  onlv  thofe,  doth  he  intercede;  according  to  his  own 
word,  *"'  for  their  fakes  I  lanftify  myf^lf"  (to  be  an  oblation) 
"  that  they  alfo  might  be  fan£tified  through  the  truth,"  John 
xvii.   1.9. 

3^/)'.  That  the  oblation  of  Chriff  is,  as  it  were,  the  founda- 
tion of  his  interceflion^  inafmuch  as  by  the  oblation  was  procu- 
red 


as  a&ually  accomplijhed.  4^ 

red  every  thing,  that  by  virtue  of  his  intcrcefTion  is  beftowed ; 
and  that  becaufe  the  fcle  end  why  Chrift  procured  any  thing 
by  his  death,  was,  that  it  might  be  apphed  to  ihen^  lor  whom 
it  was  To  procured.  The  fum  is,  that  the  oblauon  and  inter- 
ccflion  of  Jefus  Chrift,  are  one  entire  means  lor  the  producing 
of  the  fame  effeff ;  the  very  end  of  the  oblation  being,  that 
all  thofe  things  which  are  beftowed  by  the  intcrcefTion  of 
Chrift,  and  without  whofe  application  it  (houid  certainly  fail 
of  the  end  prooofed  in  it,  be  effefted  accordingly  ;  fo  that  it 
cannot  be  affirmed,  that  the  death  or  ofFermg  ot  Chrift  con- 
cerned any  one  perfon  or  thing  more,  in  refpeft  of  procuring 
any  good,  than  his  interceflion  doth  for  the  collating  of  it. 
For  he  interceding  above,  for  all  good  purcbafed,  and  pre- 
vailing in  all  his  interceflions,  (for  the  Father  always  hears 
his  Son)  it  is  evident,  that  every  one  for  whom  Chrift  died 
rauft  actually  have  aoplied  unto  bira,  all  the  good  things  pur- 
chafed  by  his  death ;  which,  becaufe  it  is  evidently  deftruftive 
to  the  adverfe  caufe,  we  muft  a  little  ftay  to  confirm  it;  opiy 
telling  you,  the  rnair  p^oof  of  it  lies  in  cur  following  pro- 
pofal  of  alTigning  the  proper  end.  intended  and  e-fe61cd  by  the 
death  of  Chrift,  fo  th?r  the  chief  proo^  muft  be  deferred  un- 
til then.  1  fhall,  now  only  propofe  thofc  reafons  which  may 
be  handled  apart,  not  rr.erely  depending  upon  tha<:. 

C  H  A  P.    VII. 

Containing  reafons,  to  prove  the  ohlaiion  and  i.p.ff.rcejjion  oj 
Chnjt  to  be  one  entire  mean^  refpeding  the  accomplifnnicnt  of 
the  fame  propofed  end;  and  to  have  the  favie  perfonal  ok- 
jea, 

Iv  ^\  U  R  fift.  reafon  is  taken  from  that  perpetual  union 
*  _/  which  ^.he  Scripture  mzketh  of  both  thefe,  almoft 
slways  joining  them  together;  and  fo  manifefting  thofe  things 
to  be  moft  infeparable,  v/hich  are  looked  upon  as  the  diftin6l 
fruits  and  e fife cis  of  them.:  '' 'Ery  his  knowledge  fliall  m.y 
•^  righteous  fcrvant  juftify  many,  for  he  fliall  be'ar  their  ini'* 
«  quities."  Ifa.  liii.  11.  The  aBual  juftification  of  finners, 
which  is  the  immediate  fruit  of  his  interceffion,  certainly  fol- 
Jov/R  his  bearing  of  their  iniquities.  And  in  the  next  verfc, 
thev  arc  of  God  fo  put  together,  that  furely  none  ought  to 
prefume  to  put  them  afunder ;  "  he  bare  the  fin  of  many," 
(behold  his  oblation)  ♦'  and  made  interceflion  for  the  tranf- 

*•  grefTors; 


46  The  End  0/  the  Death  of  ChriJ 

**  grefTors;"  even  for  thofe  many  tranfgrefTors,  whofe  fin  he 
did  bear.  And  there  is  one  expieffion  in  that  chapter,  verfe 
5,  which  makes  it  evident,  that  the  utmoft  application  of  all 
good  things  for  which  he  intercedes,  is  the  immediate  effe6^  of 
his  pafTion;  "  with  his  ftripes  we  are  healed;"  our  total  heal- 
ing is  the  fruit  and  procurement  of  his  ftripes,  or  of  the  ob- 
lation confummated  thereby.  So  alfo,  Rom.  iv.  25.  "  He 
**  was  delivered  for  our  offences,  and  was  raifed  again  for  our 
*' jullification  ;"  for  whofe  offences  he  died,  ior  their  juftifi- 
cation  he  rofe;  and  therefore  if  he  died  for  all,  all  muff  alfo 
be  juftified,  or  the  Lord  faileth  in  his  aim  and  defign,  both  in 
the  death  and  refurreftion  of  his  Son ;  which  though  fome 
have  boldly  affirmed,  yet  for  my  part  I  cannot  but  abhor  the 
owning  ot  fo  blafphemous  a  fancy.  Rather  let  us  clofe  with 
that  ot  the  apoffie,  grounding  the  affurance  of  our  eternal 
glory  and  freedom  from  all  accufations,  upon  the  death  of 
Chrift,  and  that  becaufe  his  intercefTion  alfo  for  us  doth  in- 
feparably  and  necelTarily  follow  it ;  "  who"  (faith  he)  **  fhall 
•'  lay  any  thing  to  the  charge  of  God's  eleft  ?"  (it  feems 
alfo,  that  it  is  only  they  for  whom  Chrift  died  ?)  '*  it  is  God 
*'  that  juftifieth;  v/ho  is  he  that  condemneth?  it  is  Chrift  that 
*'  died,"  (fliall  none  then  be  condemned  for  whom  Chrift 
died?  what  then  becomes  of  the  general  ranfom  ?)  "yea 
*'  rather  who  is  rifen  again,  who  is  even  at  ihe  right  hand  of 
•'  God,  who  alfo  maketh  intercefTion  for  us,"  Rom.  viii.  33, 
14.  Here  is  an  equal  extent  of  the  one  and  the  other;  thole 
perfons  who  are  concerned  in  the  one,  are  all  of  them  con- 
cerned in  the  other.  That  he  died  for  all,  and  inteicedeth 
only  for  fome,  t^ill  fcarcely  be  fquared  to  this  text ;  efpccial- 
ly  confidering  the  foundation  of  all  this,  which  is  fverfe  32) 
that  love  of  God  which  moved  him  to  give  up  Chrift  to  deatti 
for  us  all;  upon  which  the  apoftle  infers  a  kind  of  impofTi- 
bility  in  not  giving  us  all  good  things  with  him  ;  which  how 
it  can  be  reconciled  with  their  opinion,  who  affirm  that  he 
gave  his  Son  for  millions,  to  whom  he  will  give  neither 
grace  nor  glory,  I  cannot  fee.  But  we  refl  in  that  of  the 
fame  apoftle ;  "  when  we  were  yet  without  ftrength,  in  due 
"  time  Chrift  died  for  the  ungodly,"  fo  that  "  being  juftified 
*•  by  his  hlood,  we  fhall  be  faved  from  wrath  through  him," 
E,om.  v.  6,  9.  The  fame  connexion  between  the  oblation  and 
intercefTion  of  Chrift,  with  their  fruits  and  effe6b,  being  in- 
timated in  very  many  other  places. 

II.  To  cffdr  and  to  intercede,  to  facrifice  and  to  pray,   are 
both  ^Eh  ot  the  fame  Tacerdotal  office,  and  both  required  in 

him 


as  aflually  accompliJJied.  ^7 

him  who  is   ii  prie]}  \  fo  that  if  he   omit  either  of  ^hefe,  he 
cannot  be  a  faiihiu!  pnejl  for  them  ;   it  other  he  do  i>ot  offer 
for  them,  or  not  intercede  for  the  fiiccefs  of  his  ob'aiKni  on 
their  behalf,   he  is  wanting  in   the  diicharge    oihis   office   by 
him  undertaken.     Bova  thefe  we  find  conjoined  (as   before) 
in  Jefus  Cliiill,   1  John  ii.   1.  2.  "  If  any  man  fm,  v/c  have 
"  an  advocate  with  liie  Father,  Jefus  Clirift  the  righteous,  and 
**  he  is  the  propitiation  for  our  fins  :"  He  muft  be   ;':n  advo- 
cate to  intercede,  as  well  as  offer  a  propitiatory  facrifice  ;   if 
he  will  be  fuch  a  l^.erciful/^^^/^  priejl  over  the  houfc  of  God, 
as  that  the  children  fhould  be  encouraged  to   go  to    God    07 
him.     This     the   apolfle   exceedingly    clears  and   evidently 
proves,  in  the  epillle  to  the  Hebrews  j  defcribing  the   prief't- 
hoodof  Chriftin  the  execution  thereof,  to  confiltin  ihefc  two 
a6ls,  of  offering  up  hirafelf  in  and   by   the    ffiedding    of  his 
blood,  and  interceding  for  us  to  the  utmoft  :   upon  the  rer- 
formance  of  both  which,  he  prefl'eth  an  exhortation   to  draw- 
near  with    confidence  to  the  throne  of  grace  ;  for,  "  he   is 
"  come  an  high-priefl:  of  good  things   to    come,  neither  by 
"  the  blood  ot  goats  and  calves,  but  by  his  own  blood  he  en- 
*'  tered  in  once  into  the  holy  place,  having  obtained  for   us 
*'  eternal  redemption,"  cha^.  ix.   11,    12.     His  bloody  ob- 
lation gave  him  entrance  into  the  holy  place  not  made  with 
hands,  there  to  accomplifh  the  remaining  part  of  his  office  ; 
the  apoffle  comparing  his  entrance  into  heaven  for  us,  with 
the  entrance  of  the  high  prieff  into  the  holy  place,   with  the 
blood  of  bulls  and  goats  upon  him,  verfc  12,  13.  (which  doubt. 
lefs  was  to  pray  for  them  in  whofebehalfhe  had  offered,  t/6^r/?  1.) 
fo  prefenting  himfelf  before  his  Father,  that  his  former  oblati- 
on might  have  its  efficacy.     And   hence  it   is   faid  to   have 
APARABATON  HI  EROS YN  EN  an  unchangeable  priefthood, 
becaufehecontinuethever,  Hd.  vii.  24.  i^o  being   "  able  to 
"  fave  them  to  the  tittermoff,  that  come  unto  God  by  him," 
verft  25.  wherefore   we   have    *•'    boldnefs  to  enter  into  the 
*•  holieft,  by  the  blood  of  Jefus,"  chap.  x.   19.  So  then  it  is 
evident,  that  both  thefs  are  aBs  of  the  fame  prieffly  office  in 
Chrift  ;  and  if  he  perform  either  of  them  for  any,  he  muff  of 
neceffity  perform  the  other  for  them  alfo  ;  for  he  will  not  ex- 
crcife  any  after  duty  of  his  prieftly  funftion,  in  their  behalf 
for  whom  he  is  not  a  prieff;  and  for  whom  he  is  a  prieff,   he 
muft-perrorm  both,  feeing  he  is  faithful  in  thedifchaVge  o\.  his 
funaion  to  the  utmoft,  in  the  behalf  of  the  finners  for  whom  he 
undertakes.  Thefe  two  tiien,  oblation  uuiinUrceJfiGn,  muft  m 
refpeQ  of  their  ohjeas  be  cf  equal  extent,  and  can  by  no  means 

be 


48  The  End  of  the  Death  of  ChrifK 

be  feparatcd.  And  here  by  the  way,  (the  thing  being  by  this  ar- 
gument in  my  appichenfion  made  fj  clear)  I  cannot  but  demand 
ot  thofe  who  oppufe  us  about  the  death  ot  Chrift,  whether  they 
will  fullain  thjt  he  intercedeth  for  a!!,  ornot?  If  not,  then 
they  make  him  but  half  a  prieft :  it  they  wiil,  they  muil  be  ne- 
ceffitated  either  to  defend  this  error,  that  all  (hall  be  faved;  or 
ov/n  thisblafphemy,  that  Chrift  is  not  heard  of  his  Father,  nor 
can  prevail  in  his  interceffion;  which  yet  the  faints  on  earth 
are  fure  to  do,  when  they  make  their  fupplicaiions  according 
to  the  will  of  God,  Rom.  viii.  27.  1  John  v.  14.  Befidcs 
that  of  our  Saviour  it  is  exprefsly  faid,  that  the  Father  "  al- 
ways heareth  him,"  John  xi.  42,  And  if  that  were  true, 
v;hen  he  was  yet  in  the  way^  in  the  days  of  his  flefh,  and  had 
not  finiflied  the  great  work  he  was  fent  about  ;  how  much 
more  (htnnow^  when,  having  done  the  will  and  finiihed  the 
work  of  God,  he  is  fet  down  on  the  right-hand  of  Majefty 
on  high,  defning  and  requefting  the  accornplifning  of  the 
promifes  that  were  made  unto  him  upon  his  undertaking  this 
work;  of v/hich  before. 

III.  The  nature  of  the  intercefTion  cf  Chrift,  v/ili  alfo 
prove  no  lefs  than  what  we  alTert ;  requiring  an  unfeparable 
conjun6lion  betv/een  it  and  his  oblation  ;  for  as  it  is  now  per- 
fe6ied  in  He.5ven,  it  is  not  an  humble  dejetiion  of  himfelf, 
with  cries,  tears  and  fupplications;  nay  it  cannot  he  conceived 
to  be  vocal^  by  the  way  of  intreaty ;  but  merely  reai^  by  the 
prefentation  of  himfelf  fprinkled  with  the  blood  of  the  cove- 
nant before  the  throne  of  grace  in  our  behalf.  *'  For  Chrift 
**  (faith  the  apoftle)  is  not  entered  into  the  holy  places  made 
*•  with  hands,  but  into  heaven  itfelf,  now  to  appear  in  the 
prefence  of  God  for  us,  thb.  ix.  24.  His  intercelLon  there, 
is  an  a/;j&<?^m^  for  us  in  heaven,  in  the  piefence  of  Gad; 
a  demonftration  of  his  facred  body,  wherein  for  us  he  fufter- 
ed.  For  (as  we  faid  before)  the  apoftle,  in  the  ninth  to  the 
Hebrews,  compares  his  entrance  into  heaven  for  us,  unto  the 
entrance  of  the  high-pricit  into  the  holy  place,  which  was 
with  the  blood  of  bulls  and  goats  upon  him,  verf  1?,,  13. 
our  Saviour's  being  wiih  his  own  blood  ;  fo  prefenting  him- 
lelf,  that  his  former  oblaiion  might  have  its  perpetual  efficacy, 
until  the  many  Sons  given  unto  him  are  brought  to  glory. 
And  herein  his  inter cejjion  covAi^Xtih  ;ht\v\g  nothing  (as  it 
were)  but  his  oblaticn  continued.  He  was  a  Lamb  *'  flain 
*'  from  the  foundation  of  the  world,"  Rev.  xiii.  8.  Now, 
his  interceftion  beiore  his  aQual  obhtion  in  the  fulnefs  cf 
time,    being  noihing  but  a  pvefeniing  of  the  engagcirienL  that 

was 


as  a^ually  accomplijiicd,  .49 

Was  upon  him  for  the  work  in  due  time  to  be  acccmplifherl ; 
certainly  (hat  which  follows  it,  is  nothing  but  a  prcfen^ing  of 
what  according  to  that  engagement  is  fulfilled  ;  To  that  it  is 
nothing  but  a  continuation  of  his  oblation,  in  rcquirin^j,  bv 
remembrance,  and  declaration  of  it,  thole  things  wiiich  by  it 
were  procured.  How  then  is  it  polTible,  that  the  one  ot  if.efe 
ihould  be  of  larger  compafs  and  extent  than  the  other  ?  Can 
lie  be  laid  to  off.'r  for  them  for  whom  he  doth  not  intercde  ? 
when  his  intercejjion  is  nothing  but  a  prefenting  ol  his  oblati- 
on in  the  behaltof  them  for  whom  he  luffered,  and  for  tlie 
beftowinjrof  ihofegood  things  which  by  that  were  purcha:  d, 
IV.  Again,  if  the  oblation  and  dea'h  of  Chrift  procured 
and  obtamed  that  every  good  thing  fhould  be  beftowed,  which 
is  aftually  conferred  by  the  intervening  of  his  intercfjjion^ 
then  they  have  both  of  them  the  fame  aim,  and  are  both  means 
tending  to  one  and  the  fame  end.  Now  tor  the  proof  of  this 
fuppofal,  we  mult  remember  that  which  wc  delivered  before, 
concerning  the  compad  and  agreement  that  was  between  the 
Father  and  his  Son,  upon  his  voluntary  engaging  of  himfelf 
unto  this  great  work  of  redemption  ;  for  upon  that  engage- 
iment,  the  Lord  propofed  unto  him  as  the  end  of  his  (ufTer- 
ings,  and  promifed  unto  him  as  the  reward  of  his  labours,  the 
fruit  of  his  defervings,  every  thing  which  he  afterwards  in- 
tercedeth  for.  Many  particulars  I  before  indanced  in;  artd 
therefore  now,  to  avoid  repetition,  will  wholly  omit  them, 
Tefering  the  reader  to  chaptsr  iii.  for  fatisfa61ion„  Only  I 
fhall  demand,  what  is  the  ground  and  foundation  or  our  Savi- 
our's intercejjion  ?  Underftanding  it  to  be  by  the  way  of  en- 
treaty either  virtual  or  formal,  as  it  may  be  conceived  to  be 
either  real  or  oral,  for  the  obtaining  of  any  thing  ;  mufb 
it  not  reft  upon  fome  promife  made  unto  him  ?  or  is  there 
any  good  bellowed,  that  is  not  promifed  ?  Is  it  not  apparent, 
that  the  interceflion  of  Chrift  doth  reft  on  fuch  a  promife. 
as  Ffal.  ii.  8,  '*  Afk  of  me,  and  I  fhali  give  thee  the  heatheii 
"  for  thine  inheritance,^"  &c.  Now,  upon  what  connderatiori 
was  this  promife  and  engagement  made  unto  our  Saviour  ? 
Was  it  not  for  his  undergoing  of  thataboat  which  "  the  kings 
"  fet  them.'elves,  and  the  rulers  took  counfel  together  againlt: 
"  him,"  ver/e  2.  v/hich  the  apoftles  interpret  of  Herod  and 
Pontius  Pilate  with  ihe  people  oj  the  Jews^  profecutint^  hitn 
to  death,  and  doing  to  him  "  whatfoever  the  band  and  coun- 
*'  fel  of  God  had  determined  before  to  be  done,"  Atls  iv.  27,' 
28.  The  interceflion  of  Chrift,  then,  being  founded  on 
promifes  made  unto  him  ;    and  thefe  promifcs  being  nothing 

G  bw^ 


^o  The  End  of  the  Death  of  Chrijt 

but  an  engagement  to  bellow,  and  aftually  collate  upon  tberm 
for  whom  he  fuiTered,  all  thcfe  good  things  which  his  death 
and  ^/'/fl/z^/z  did  merit  and  purchafe,  it  cannot  be,  but  that 
he  intercedethfor  ail  for  whom  he  died,  that  his  death  pro- 
cured all  and  every  thing  which  upon  his  inttrctjfion  is  he- 
flowed  ;  and  until  they  are  beftowed,  it  hath  not  its  lull  fruits 
and  effefts.  For  that  which  Ibme  fay,  viz.  that  the  death 
ot  Chrift  doth  procure  that  which  is  never  granted,  we  {hall 
fee  afterwards,  whether  it  doth  not  contradift  Scripture,  yea, 
and  common  fenfe. 

V.  Further,  what  Chrift  hath  put  together,  let  no  maa 
prefumeto  put  afunder;  diftinguifh  between  them  they  may, 
but  feparate  them  they  may  not.  Now  thefe  things  concern- 
ing which  we  treat,  (the  ablation  and  interceflion  ol  Chrift) 
are  by  himfelf  conjoined,  yea  united,  John  xvii.  For  there, 
and  then,  he  did  both  oflfer  and  intercede ;  he  did  then  as 
perfeftly  offer  himfelf,  in  refpeft  of  hi«  own  wil!  and  inten- 
tion (verfe  ^)  as  on  the  crols  ;  and  as  perfeftly  intercede,  as 
now  in  heaven.  Who  then  can  divide  thet'e  things,  or  put 
them  afunder  ?  Efpecially  confidering,  that  the  Scripture 
affirmeth  that  the  one  ot  them  without  the  other  would  have 
been  unprofitable,  iCor.^v.  17.  For  complete  remiffioii 
and  redemption  could  not  be  obtained  for  us,  without  the 
entering  ot  our  high  prieft  into  the  moft  holy  place,  Hth> 
ix.  12. 

VL  Lailly,  a  feparating  and  dividing  of  the  death  and  in- 
tercefTion  of  Chrift,  in  refpeft  ot  the  objeBs  of  them,  cuts 
off  all  that  confolation  which  cny  foul  might  hope  to  attain, 
by  an  aifurance  that  Chrift  died  tor  him.  That  the  doarine 
of  the  general  ranfom  is  an  uncomfortable  doBrine,  cutting 
all  the  nerves  and  fmews  of  that  ftrong  confolation  which 
God  is  fo  abundantly  willing  that  we  fhould  receive,  fhall  be 
eftei wards  declared;  for  the prefent  I  will  only  Ihew,  how- 
it  cuts  off  cur  comfort  in  this  particular.  The  m.ain  founda- 
tion of  all  the  confidence  and  affurance,  whereof  in  this  life 
we  may  be  made  partakers,  (which  amounts  to  joy  unfpeaka- 
ble  and  full  of  glorv)  arifeth  from  this  ftria  connexion  of 
the  oUalion  and  intercejjion  of  Jefus  Chrift  ;  that  by  the  one 
he  ha*th  procured  all  good  things  for  us,  and  by  the  other  he 
will  procure  them  to  be  aBu^illy  beftowed  ;  whereby  he  doth 
never  leave  our  fms,  but  follows  them  into  every  court,  until 
rhev  be  fullv  pardoned  and  clearly  expiated,  Hcb.  ix.  26.  He 
will  never  leave  us,  until  he  hath  faved,  to  the  uttermoft, 
them  that  come  unto  God  by  him.     Hijl^leaih,  without  his 

refurre£tion^ 


AS  eRually  dccomplijhcd,  c  i 

refurre6lion,  would  have  profited  iis  nothing  ;    all  our  faith 
in  him  had  been  in  vain,    i  Cor,  xv.  17,     So  that  feparated 
from  it,  with  the  interceffion  following,    either  in    his   own 
intention,  or  in  the  feveral  procurements  of  the  one  and  the 
other,    it  will  yield  us  but  linle  confolarion  ;   but  in  this  cor*- 
nexion,  it  is  a  fure  bottom  for  a  foul  to  build  upon,   li^b.  vii. 
25.     What  i^ood  will  it  ^o  me,  to  be  perfuaded  that  Chrift 
died  for  mv  fins,    if,   notwithilanding  that,  my  fins  may  an- 
pear  againft  me    for   my   condemnation,    where  and   when 
Chrift  will  not  appear  for  my  juflification  ?     If  you  will   afk 
with  the  apoftle,  *'  Who  is  he  that  condemneth,  it  is  Chrifi, 
"  that  died?"  Rom.  viii.  34.  It  may  eafily  be  anfwered  ;  -vhy, 
God  by  his  law  may  condemn   me,  notwithftanding  Chrift's 
^y'mg  for  me  !    Yea  but  faith  the  apoUle,  *'  he  is  rifen  airam, 
!"  and  fittethat  the  right  hand  of  God,   making   intercefTion 
"  for  us ;"    he   refls  not  in  his  death,  but  he  wi»l   certainly 
make  interceffion  for  them  for  whom  he  died,  and  this  along 
gives  firm  confolation  ;  our  fins  dare  not  appear,  nor  any  oi 
our  accufers  againft  us,  where  he  appeareth  for  us.  Cavillingr 
objeftions  againft   this  text,  (hall   be  afterwards  confidered ; 
and  fo  I  hope  I  have  fufficiently  confirmed  and  proved,  what 
in  the  beginning  oi  this  chapter   I  did  propofe,     about  the 
identity  of  the  objeft   of  the   oblation  and    intercefTion  qI 
Jefus  Chrift. 

CHAP.     VIII. 

ObjeBions  againji  the  former  propofal,  anfwered, 

BY  what  was  faid  in  the  laft  chapter,  it  clearly  appeareth, 
that  the  oblation  and  interceffion  of  Chrift  are  o\  equal 
compafs  and  extent,  in  refpeft  of  their  objefts,  or  the  per- 
fons  for  whom  he  once  oflFered  himfelf,  and  doth  continually 
intercede;  and  lo  are  to  be  looked  on,  as  one  joint  mean  for 
the  attaining  of  a  certain  propofed  ^w^;  which  what  it  is, 
comes  next  to  be  confidered.  But  becaufe  I  find  fome  oh- 
jeftions  laid  by  fome  againft  the  former  truth,  I  muft  remove 
them  before  I  proceed  ;  which  I  fhall  do,  as  a  man  removeth 
dung,  until  it  be  all  gone. 

The  fum  of  one  of  our  former  arguments,  was,  that  to  fa- 
crifice  and  intercede  belong  both  to  the  fame  perfon  as  high 
prieft ;  which  naine  none  can  anfwer,  neither  hath  apy  per- 
formed that  office,  untH^oth  by  him  be  accomplifhcd ;  where. 

fort 


10F 


^,2  The  End  of  the  Death  of  Chrtfl 

fore  cur  Saviour  being  the  moft  abfolute,  and  indeed  only  true 
High  Prieil,  in  whom  were  really  all  thofe  perfeftions  which 
in  others  received  a  weak  typical  reprefentation,  doth  perform 
both  thefe  in  the  behalf  ot  them  for  whofe  fakes  he  was  fuch. 
An  argument  not  unlike  to  this,  I  find  by  fome  undertaken 
to  be  aiiiwered ;  being  in  thefe  words  propofed  :  Tlie  ranfom 
and  intdialion  oj  Chrijl^  is  no  larger  than  his  ojice^  of  pnejl, 
frophct,  and  king  ;  hut  thefe  ojices  ptrtain  to  his  church  and 
chojen,  thzrfore  his  ranfom  pertains  to  them  only. 

The  intention  and  meaning  of  the  argument,  is  the  fame 
with  what  we  propoled,  viz.  That  Chrifl  offered  not  tor  them 
for  whom  he  is  no  priefl ;  and  he  is  a  priefl  only  for  them 
for  whom  he  doih  alfo  intercede.  If  afterwards  1  fhall  have 
©ccafion  to  make  ufe  ot  this  argument,  I  fhall,  by  the  Lord's 
affillance,  give  more  weight  and  flrength  to  it,  than  it  feems 
to  iiave  in  their  propofal,  whofe  interefl  it  is  to  prefent  it  as 
ilighily  as  pofTible,  that  they  may  feem  fairly  to  have  waved 
3t ;  but  the  eC'afion,  fuch  as  it  is,  let  us  look  upon. 

This  (faiih  the  anfwerer)  is  a  foher  ohjeEiion  ;  which  friend- 
ly term,  I  imagined  at  firll  he  had  given  this  reafon,  becaufe 
he  found  it  kind  and  eafy  to  be  fatisfied;  but  reading  the  an- 
iwer,  and  finding  that,  fo  wide  from  yielding  any  colour  or 
appearance  ot  what  was  pretended,  it  only  lerved  him  to 
vent  fome  new  weak  and  talle  conceptions;  I  imagined  that 
jt  inuft  be  fome  other  kindnef^,,  that  caufed  him  to  give  this 
pbj-rfction  .'as  i^.e  cal  s  iij  fo  much  milder  an  eniertainmentj, 
than  thofe  oilers  which  equally  gall  him;  which  hear  nothing 
but,  this  is  horrid,  that  biafphemy,  that  deteflable,  abomi- 
nab  e  and  talfe ;  as  being  iiideed,  by  thofe  of  his  perfuafion, 
Fieiiher  to  be  endured  nor  avoided.  And  at  length  1  con- 
ceived, that  the  reafon  of  it  was  intimated  in  the  fiift  words 
ot  his  pretended  anfwer;  which  are,  that  this  objeSlion  dotk 
riot  deny  the  death  of  Chrifl  for  all  7nen,  but  only  his  ranfom 
and  mediation  for  oil  men.  Now  truly  if  it  be  fo,  I  am  not 
of  his  judgment ;  but  fo  far  from  thinking  it  a  fober  objec- 
tion, that  I  cannot  be  perfuaded  that  any  man  in  his  right  wits 
,^  would  once  propofe  it.  That  Chrifl  fhould  die  tor  all,  and 
yet  not  be  a  raniom  for  all,  (himfelf  affirmmg,  that  he  came 
lo  "  give  his  life  a  ranfom  for  many,"  bAatt.  xx.  28.)  is  to 
me  a  plain  contradi61ion.  The  death  of  ChriO,  in  the  firft 
mofl  general  notion  and  apprehenfion  thereof,  is  a  ranfom* 
Nay  do  not  this  anfwerer,  and  thofe  who  are  ot  the  fame  per- 
fuafion  fvith  him,  make  the  raniom  of  as  lar^re  extent,  as  any 
|bing  in  or  about  or  following  the  de|lh  of  Cbrifl?  Or  have 


as  ailually  accomplijhtd.  ^a 

they  yet  fome  further  diftin£lion  to  make,  or  rather  divlfion, 
about  the  ends  oF  the  death  of  Chrift  ?  As  we  have  heard 
already,  for  fome  he  not  only  paid  a  ranfom,  but  aifo  inter- 
cedeih  tor  them,  which  he  doth  not  for  all  for  whom  he  paid 
a  ranfom;  will  they  now  go  a  ftep  backwards  and  fay,  that 
ior  fome  he  not  only  died,  but  alfo  p-riid  a  ranfom  for  them, 
which  he  did  not  for  all  for  whom  he  died  ?  Who  then  were 
thele  that  he  thus  died  for?  they  muft  bclome  beyond  all  and 
every  man ;  for  as  they  contend,  for  them  he  paid  a  ranfom  ? 
But  let  us  fee  what  he  fays  further ;  in  fo  eafy  a  caule  as 
this,  it  is  a  fhame  to  take  advantages. 

I.  The  anfzuer  to  this  ohjeSlion  (faith  he)  is  eafy  and  plain  in 
the  Scripture;  for  the  mediation  of  Chrijl  is  both  more  general, 
cs  he  ts  the  Mediator  between  God  and  men,  i  Tim.  ii.  5.  and 
more  efpeaally,  as  he  is  the  NLdiator  oj  the  New  Tejlament, 
that  they  which  are  called  may  receive  the  promife  of  eternal 
inheritance,  Heb.  ix.  15.  According  to  that,  it  is  /aid  he  is 
the  Saviour  of  all  jnen,  efpecially  of  thofe  that  believe,  1  Tim. 
iv.  10.  So  in  all  the  offices  of  Chrijl,  the  prief,  the  prophet, 
the  king  ;  there  is  that  which  is  more  general,  and  that  which 
is  more  fpecial  and  peculiar. And, 

ijl.  This  is  that,  which  he  calls  a  clear  and  plain  anfwer 
from  the  Scripture,  leaving  the  application  of  it  unto  the  ar- 
gument, to  other  men's  conjeaure  ;  which,  as  far  as  I  can 
conceive,  mufl  be  thus,  viz.  It  is  true,  Chrift  paid  a  ranfom 
for  none  but  thofe  for  whom  he  is  a  Mediator  and  Prieft ; 
but  Chnft  is  to  be  confidered  two  ways;  Firft,  as  a  general 
Mediator  and  prieft  for  all;  Secondly,  as  a  fpecial  Mediator  and 
prieft  for  fome ;  now  he  pays  the  ranfom  as  a  general  Me- 
diator. This  I  conceive,  may  be  fome  part  of  his  meaning; 
for  in  itfelf,  the  whole  is  in  expreflTion  fo  barbiJious  and  re- 
mote from  common  lenfe,  in  fubftance  fach  a  wild  unchrifti- 
an  madnefs,  as  contempt  would  l^ar  better  fuitii,  than  a  reply. 
The  truth  is,  fenfe  and  expreflion,  in  men  who  from  their 
manual  trades  leap  into  the  office  of  preaching,  and  employ- 
ment of  writing,  I  know  no  reafon  why  we  fliould  expe£^  ; 
only  it  can  never  enough  be  lamented,  that  wildnefs,  in  fuch 
tattered  raggs,  fhould  find  entenainment,  whilft  fobcr  truth 
is  fhut  outol  doors.  For  what,  1  pray  you,  is  the  meaning 
of  this  diftinftion  ;  Chrift  is  either  a  general  Mediator  be- 
tween God  and  man,  or  a  fpecial  Mediator  of  the  New  Tef- 
tament  ?  Was  it  ever  heard  before,  that  Chrift  was  any  way 
a  Mediator,  but  as  he  is  fo  of  the  New  Teftament  ?  A  Ivle- 
fuaior  is  not  of  one  ;  all  rnediation  rcfpc6ls  an  agreement  of 
V  fever  al 


54  The  End  of  the  Death  of  Ckriji 

fevcral  parties,  and  every  mediator  is  the  mediator  of  a  cove- 
nant. Now,  if  Chrill  be  a  Mediator  more  generally,  then  a$ 
he  is  fo  of  a  covenant  ;  of  what  covenant,  I  befeech  you, 
was  that  ?  Of  the  covenant  of  works  ?  Would  not  fuch  an  af- 
fertion  overthrow  the  whole  Gofpel  ?  would  it  not  be  dero- 
gatory to  the  honour  of  Jefus  Chrift,  that  he  fliould  be 
the  Mediator  oFa  cancelled  covenant  ?  Is  it  not  contrary  tq 
Scripture,  affirming  him  to  be  a  furety  (not  of  the  firft)  but 
of  a  better  Teftament  ?  lieb.  vii.  22.  Are  not  fuch  bold 
afierters,  fitter  to  be  catechifed  than  to  preach  ?  But  we  muft 
not  let  it  pafs  thus  ;  the  man  harps  upon  fomething  that  he 
hath  heard  from  fome  Arminian  do61or,  though  he  hath  had 
the  ill  hap,  fo  poorly  to  make  cut  his  conceptions?  Where- 
fore being  in  foine  meafure  acquainted  with  their  evafions, 
which  they  colour  with  thofe  texts  of  Scripture  which  are 
here  produced,  I  (hall  briefly  remove  the  poor  fhift,  that  fo 
qur  former  argument  ma)'  ftand  unfliaken. 

The  poverty  of  the  anfwer,  as  before  exprefled,  hath  been 
fuSicienily  aheady  declared.     The  fruits  of  Chr ill's  medi|a- 
tion  have  been  diflinguiihed  by  fome,  into  thofe  that  are  more 
general,  and  thofe   which  are  more  peculiar  ;  which  in  fome 
fenfe  may  be  tolerable  ;  but  that  the  offices  of  Chri/l  fhould 
bcfaid  to  be  either  general  or  peculiar,  and  himfelf  in  relation 
to  them  fo  confidered,   is  a  grofs  unfhapen  fancy.     I  anfwer 
then  to  the  thing  intended,  that  we  deny   any  fuch    general 
mediation    or    iun6lion  of  office    in   general,  in    Chrift,  as 
iliould  extend  itfelf  beyond  his  church  or  chofen.  It  was  his 
church  which  he  *'  purchafed  with  his  own  blood,"  AEls  xx. 
28.  His    church   that  "  he  loved  and  gave  himfelf  for  it, 
*-  that  he  might  fanftify  and  cleanfe  it  with  the  wafhing   of 
"  water  by  the  word,  that  he  might  prefent  it   to   himfelf  a 
«  glorious    church,"    Eph,  v.  25,  26,  27.     They  were  his 
fhtep  whom  he  laid  down    his  life  for,    John  x.   15.     And 
'"  he  appeareth  in  heaven  for  us,"  Bch.  ix.  24.  Not  one  word 
of  mcdiatinfT  for  any  other,  in  the  Scripture.   Look  upon  his 
incarnation;  it  wasbecaufe  iht children  were  partakers  offlefh 
and  blood,  Heb.  ii.  14.  not  becaufeall  the  world  vj^^  fo.   Look 
upon  his  oblation  ;  "  for  their  fakes,"  (faith  he,  thofe  whom 
thou  half  given  me)  "I  fan£lify  myfelf"  Job  xvii.  19.   that  is 
to  be  an  oblation,  which  was  the  work  he  had  then  in  hand. 
Look  upon  his  reruric£ficn  ;  he  died  for  our  fins  and  rofe  for 
j r.if ification,  Rom.  iv.  25.  Look  upon  his  afccnfion  ;  **  I  go 
♦*  (faiLh  he)  to  my  Father  and  your  Father,  and   that  to  pre- 
"  pare  a  plac«  for  you,  John  xiv.  $*.  Look,  upon  his  perpetu- 

•       '  '*  ate4 


as  adually  accomplijlied.  J, 5 

«*  ated  intercefllon  ;  is  it  not  to  "  (ave  to  ihe  uttermofl  them 
*♦  that  come  unto  God  by  him,"  Heb.  vii.  25.  Not  one  word 
of  tins  general  niediation  for  all.  NdV,  if  you  will  hear  him- 
felf,  he  denies  in  plain  terms  to  mediate  for  all ;  tor  "I  pray 
"  not"  Idi'.h  he,  "  tor  the  world,  but  for  them  which  thou 
«  haft  aiven  me,"  John  xvii.  9,     But, 

2i/7v.   Let  us  fee  vvhat  is  brought  to  confirm  this  diftin6^io>n, 

1.  The  text  1  lim  ii.  5.  ia  quoted  tor  the  maintenance 
ihereof  J  "  for  there  is  one  God  and  one  Mediator  between 
*•  God  and  men,  the  man  Ch.  id  Jefus."  What  then  I  pray  ? 
whaf  will  be  concluded  hence  ?  Cannot  Chrift  be  a  Mediator 
between  God  and  men,  but  he  mud  be  a  Mediator  for  all 
men  ?  are  not  the  ele£l  men  ?  do  not  tke  children  partake  of 
flefn  and  blood  ?  doth  nor  his  church  confift  of  men  ?  Whit 
reafon  is  there  to  affert  cut  of  an  indefinite  propofiiion  an 
univerfal  conclufion?  Becaufe  Chriit  was  a  Mediator  for 
men,  (which  were  true,  had  he  been  fo  only  for  his  apofties) 
fliall  we  conclude  therefore,  he  was  io  for  ^//men  ?  apagt  nu- 
gas. 

2.  But  let  us  ke  ano:ber  proof,  which  hap'y  may  give 
more  ftrength  to  the  uncouth  diftinftion  v;e  oppofe  ;  and  that 
is  1  Tim.  IV.  10.  *'  who  is  the  Saviour  of  all  wen,  especially 
**  of  thofe  that  believe."  H:id  it  been,  who  is  the  Mediator 
of  all  men,  etpecially  of  them  that  believe,  it  had  been  more 
likely ;  but  O  the  co'nfciences,  or  at  leaft  «lie  foreheads  of 
thefe  men  \  Is  there  any  word  here  fpoken  of  Chrift  as  Me- 
diator ?  Is  it  not  the  living  God  in  whom  we  truft,  that  is  the 
Saviour  here  mentioned,  as  the  words  going  before  in  the 
fame  verfe  are  ?  and  is  Chrift  called  fo,  in  refpcB  of  his  me- 
diation? That  God  the  Father  is  oiten  called  Saviour,  I 
fhewed  hefore;  and  that  he  is  here  intended,  as  is  agreed  upon 
by  all  found  interpreters;  fo  alfoit  is  clear,  frurn  the  matt-r  in 
hand,  which  is  the  protefting  providence  of  God  ;  genci  ai 
towards  all,  fpecial  and  peculiar  towards  his  church.  Thus  is  he 
laid  to  y^tt/^  man  and  beaft,  Py^/.  XXX vi.  6.  anthropo'JS 
l-^Ai  KTENE  soSEis  KYUIE;  rendering  the  Hebi-ew  TO- 
SHIAH  by  SOSEIS,  thou  fhalt  fave  or  preferve.  It  is  Go  ], 
then,  that  is  here  called  the  Saviour  of  all ;  by  deliverance  and 
proteftion  in  danger,  of  which  the  apolile  treats ;  and  that 
by  his  providence,  which  is  peculiar  towards  believers;  lirA 
wiiat  this  makes  for  an  univerfal  mediation,  I  know  not. 

Now,  the  very  context  in  this  place  will  not  admit  or  any 
other  interpretation.  •  For  the  words  render  a  reafon  vAvy, 
EOtv/ithftaridsng  all  the  injury  and  reproaches  wherewith  ti;e 


56  the  End  of  the  Death  of  Chrijl 

people  of  God  are  continually  affaulted,  yet  they  {hould  chear'« 
fully  go  forward,  to  run  with  joy  the  race  that  is  fet  betore 
them ;  even  becaufc,  as  God  preferveth  all,  ("  for  in  him  we 
*'  live  and  move,  and  have  oui  being,"  A8s  xvii.  28.  PfaL 
cxlv.  I4,  15,  16.)  fo  that  he  will  not  fuffer  any  to  be  injured 
and  unrevenged,  [Gen.  ix.  5.)  fo  is  he  efpeciajly  ihe  prelerver 
of  them  that  do  believe,  tor  ihey  are  as  "  the  apple  of  his 
"  eve,"  Zexh.  ii.  8.  Deut.  xxxii.  10.  So  that  il  he  (houid 
fuffer  them  to  be  preffed  for  a  feafon,  yet  let  them  not  let  go 
their  hope  and  confidence,  nor  be  weary  of  well-doing,  but 
Hill  reft  on  and  truft  in  him.  This  encouragement  being  that 
which  the  apoftle  was  to  lay  down  ;  what  motive  would  it  be 
hereunto,  to  tell  believers,  that  God  would  have  thofe  faved, 
who  neither  do,  nor  ever  will,  or  fhall  believe?  That  I  lay- 
nothing  how  Ifrange  it  feems,  that  Chriil  fhould  be  the  Sa- 
viour of  them  who  are  never  faved,  to  whom  he  never  gives 
grace  to  believe ;  for  whom  he  denies  to  intercede,  John  xvii. 
g.  which  yet  is  no  fmall  part  of  his  mediation,  whereby  he 
faves  finners.  Neither  the  fubjeft  then,  nor  the  predicate  of 
the  proportion,  (He  is  the  Saviour  of  all  men)  is  rightly  ap- 
prehended, by  them  who  would  wrell  it  to  the  maintenance 
of  univerfal  redemption.  For  the  fubje£l  He,  it  is  God  the 
Father,  and  not  Chrift  the  Mediator;  and  for  th«  predicate, 
it  is  2i providential  "^i^itxvd.non,  and  not  apurchafed  falvation, 
that  is  intimated  ;  that  is,  the  providence  ot  God,  protefting 
and  governing  all,  but  watching  in  an  efpecial  manner  for  the 
good  of  them  that  are  his,  that  they  be  not  always  unjuftly 
and  cruelly  traduced  and  reviled,  with  other  preffures,  is  what 
the  apoftle  here  refts  upon  ;  as  alfo  he  (hews  that  it  was  bis 
courfe  to  do,  2  Cor.  i.  9,  10.  "  But  we  had  the  fentence  of 
*'  death  in  ouiielves,  that  we  fhould  not  truft  in  ourfeivcs^ 
*•  but  in  God  which  raifeth  the  dead  ;  who  delivered  us  from 
*'  fo  great  a  death,  and  doth  deliver,  in  whom  we  truft,  that 
"  he  will  deliver  us;"  for  he  is  the  Saviour  of  all  men,  ef- 
pecially  of  them  that  do  believe. 

If  any  fhall  conceive,  that  thefe  words  (becaufe  zoetrujl  in 
the  living  God,  who  is,  &c.)  do  not  render  an  account  ol  the 
ground  ot  P^w/'j  confidence,  in  going  through  with  his  la- 
bours and  affliftions,  but  rather  are  an  exprefTion  of  the  head 
and  fum  of  that  do£trine,  for  which  he  was  fo  turmolied  and 
alflifted,  1  will  not  much  oppofe  it ;  for  then  alfo,  it  includes 
nothing  but  an  afTertion  of  the  true  God  and  dependence  on 
him  ;  in  oppofition  to  all  the  idols  of  the  Gentiles,  and  other 
vain  conceits,  whereby  they  exalted  themfeves  mto  the  throne 

of 


as  adually  accomptijhed.  ^7 

oF  the  Mod  High.  But  that  Chrift  fhould  be  fald  to  be  a 
Saviour  (i.j  of  thofe  who  are  never  faved  from  their  fins,  as 
hefaves  his  people,  Matt.  i.  21 ;  (2.)  of  thofe  who  never  hear 
one  word  of  (aving  or  a  Saviour;  (3.)  that  he  fhould  be  a  Sa- 
viour in  a  twofold  fenfe,  [1.]  for  all,  [2. J  for  believers;  (^.) 
that  to  beheve,  is  the  condition  whereby  Chrill  becomes  a 
Saviour  in  an  efpecial  manner  unto  any,  and  that  condition 
not  procured  nor  purchafed  by  him ;  that  this,  1  lay,  is  the 
lenfe  of  this  place,  credat  Jadaus  Apdla.  To  me  nothing 
is  more  certain,  than  that  to  whom  Chrift  is  in  any  fenfe  a 
Saviour  in  the  work  of  redemption,  he  faves  them  10  the  ut- 
termoft  from  all  their  fins  of  infidelity  and  difobedience;  with 
x\\^  faving  of  grace  here,  and  glory  hereafter. 

II.  Further  attempts  alfo  there  are,  to  give  ftrength  to  this 
evafion,  and  fo  to  invalidate  our  former  argument ;  which  I 
inuft  alfo  remove  : 

"  Chrifl  (fay  they)  *  in  fome  fort  intercedeth  and  putteth 
*'  in  for  tranfgrefTors,  even  the  fons  of  men,  yet  in  and  of  the 
*'  world;  that  the  Spirit  may  fo  ftill  unite  and  blefs  thofe  that 
*'  believe  on  him,  and  lo  go  forth  in  their  confefiions  and  con- 
*'  verfations,  and  in  the  miniftration  of  his  gofpe!  by  his  ferv- 
*'  ants,  that  thofe  among  whom  they  dwell  and  converfe 
•'  might  be  convinced  and  brought  to  believe  the  report  of 
"  the  gofpel,  Ifa,  liii.  12.  As  once,  Luke  xxiii.  34.  As 
"  himfelf  left  a  pattern  to  us,  John  xvii.  21,  23.  That  lo, 
*'  the  men  of  the  world  might  be  convinced,  and  thefe  con- 
*•  vinced  allured  to  Chrift,  and  to  God  in  him.  Matt.  v.  14, 
*'  15,  16.  Yea  fo,  as  that  he  doth  in  fome  meafure  enlighten 
*'  every  man  that  cometh  into  the  world,  John  i.  9.  But  in 
**  a  more  fpeciai  manner  doth  he  intercede,  &c." 

Here  is  a  twofold  interceflion  of  Chrift  as  Mediator :  t .  For 
all  finners,  that  they  may  believe ;  (for  that  is  it  which  is  in- 
tended, by  the  many  cloudy  exprelBons  wherein  it  is  involved) 
2.  For  believers,  that  they  may  be  faved.  It  is  the  firft  mem- 
ber of  the  diftinftion,  which  we  oppofe ;  and  therefore  muft 
infift  a  little  upon  it. 

\]l.  Our  author  faith,  it  is  an  interceding  in  fome  fort :  I 
afk,  in  what  fort  ?  is  it  diredly,  or  indire61ly  ?  is  it  by  virtu 
of  his  blood,  fhed  tor  them,  or  otherwife  ?  is  it  with  an  in- 
tention and  defire  to  obtain  for  them  the  good  things  inter- 
ceded for,  or  with  purpole  that  they  fhouid  go  without  them  ? 
is  it  for  all  and  every  man,  or  only  for  thofe  who  live  in  the 
outward  pale  of  the  church  ?  is  faith  the  thing  required  for 

H  them, 

*  More'i  Univerfalitj  of  Grace, 


58  Tfie  End  of  the  Death  of  Chriji 

them,  or  fometbing  elfe  ?  is  that  defired  abfolutely,  or  upoB 
fome  condition  ?  All  which  queries  muft  be  clearly  anfwered, 
before  this  general  intercetTion  can  be  made  intelligible. 

1.  Whether  it  be  diretlly,  or  indirettty,  and  by  confe- 
quence  only,  that  this  interceirion  alter  a  fort  is  ufed  ?  For 
that  thing  interceded  for  is  reprefented,  not  as  the  immediate 
ilfue  or  aim  oi  the  prayer  ot  Chriit,  btit  as  a  reflex,  arifing 
from  a  blt-ffing  obtained  by  oihers ;  for  the  prayer  let  down, 
is  *'  that  God  would  fo  blefs  believers,  that  thole  amongft 
•'  whom  they  dwell  may  believe  the  report  of  the  gofpel ;"  it 
is  believers  that  are  the  dire£t  obje6l  of  this  interceflion,  and 
others  only  glanced  at  through  them.  The  good  alfo  fo 
defired  for  them  is  confidered,  eitlier  as  an  accident  that  may 
come  to  pafs,  or  follow  the  fiourifhing  of  believers,  kata 
SYMBEBeKOS  ;  or  as  an  end  intended  fo  be  accompliib- 
ed  by  it;  if  the  firft,  then  their  good  is  no  more  intend- 
ed than  their  evil ;  if  the  latter,  why  is  it  not  efiFe6led  ?  why 
is  not  the  intention  of  our  Saviour  accomplilhed  ?  is  it  for 
want  of  wifdom  to  choofe  fuitable  and  proportionable  means 
to  the  end  propofed,  or  is  it  for  want  of  power  to  effeft  what 
he  intendeth  ? 

2.  Is  it  by  virtue  of  his  blood,  {bed  for  them,  or  otherwife  ? 
It  it  be  ;  then  Chrift  intercedeih  for  them,  that  they  may  en- 
joy thofe  things  which  for  them  by  his  oblation  he  did  pro- 
cure :  for  this  it  is,  to  make  his  death  and  bloodfhedding  to  be 
the  foundation  q\  his  inlerceffion.  Then  it  follows,  that 
Chrift  by  his  death  procured  faith  lor  all;  becaufe  he  interced- 
eth  that  all  may  believe,  grounding  that  intercefTion  upon  the 
merit  of  his  death.  But,  (1)  This  is  more  than  the  alfertors 
of  univerfal  redemption  will  fuftain  :  amon^  all  the  ends  of 
the  death  of  Chrift  by  them  afligned,  the  effe61;ual  and  infalli- 
sble  beftowing  of  faith  on  thofe  for  whom  he  died,  is  none^ 
{2)  If  by  his  death  he  hath  purchafed  taith  for  all,  and  by  in- 
tercefSun  entreaieth  for  it ;  why  is  it  not  aftually  beftowed 
on  them  ?  is  not  a  concurrence  of  both  thefe  fufficient  for 
the  makiiig  out  of  that  one  f[3iritual  bleffing  ? — But  if  it  be 
not  founded  en  his  death  and  bioodfhedding  ;  then  we  defire, 
that  they  ihould  defcribe  unto  us  this  interceflion  of  Chrift, 
differing  from  his  appearing  for  us  in  heaven  fprinkled  with 
his  own  blood. 

3.  Doth  he  intercede  for  them,  that  they  fhould  believe  ; 
with  an  intention  or  defire  that  they  fhould  do  fo  ;  or  not  ? 
If  not,  it  is  but  a  mock  interceflion,  and  an  intreaty  for  that 
which  he  would  not  have  granted;  iffo  ;  why   is  it  not  ac- 

complifhed  ? 


as  aSIual/y  accomphJJied,  c* 

•orapIJfhed  ?  Why,  do  not  all  believe  ?  yea.  if  he  died  frr 
all,  and  pravedforall  that  they  might  believe  ;  why  are  not 
all  faved  ?  for  Chriil  is  always  heard  of  his  Father,  7ohn 
xi.  42.  ^ 

4.  Is  it  for  all  and  every  one  in  the  world,  that  Chrift 
makes  this  interceffion  ;  or  only  for  ihofe  who  live  within 
the  pale  o[  the  church?  If  only  for  ihofe  latter;  then  this 
doth  not  prove  a  general  interceffion  for  all,  but  only  one 
more  large  than  that  for  believers  :  for  if  he  leaves  out  any 
one  in  the  world,  the  prefent  hypothtfis  falls  to  the  ground. 
If  for  all:  how  can  it  confift  in'that  petition,  that  the  fpirit 
zuould  fo  Uad,  guide  and  blefs  hduvers,  and  /o  gojortk  in  the 
mimftralion  of  the  gofpd  by  his  Jervants,  that  others  (that  is 
all  and  every  one  in  the  world)  may  be  convinced  and  brought 
to  believe  ?  How,  I  fay,  can  this  be  fpoken,  with  any  refer- 
ence to  thole  miiiions  of  fouls  that  never  fee  a  believer,  that 
hear  no  repoit  of  the  gofpel  ? 

5.  L'^this  interceffion  be  for  faith,  then  either  Chrift  inter- 
cedeth  tor  it  abfolutely,  that  they  raay  certainly  have  it ;  or 
upon  condition  ;  and  that,  either  on  the  part  of  God,  or  man. 
It  abfolulely,  then  all  do  aaually  believe  ;  or  that  is  not  true, 
the  Father  ^ia'^yj/^^r^rj  him,  John  ya.  42.  If  upon  condition 
on  the  part  of  God  ;  ircan  be  nothing  but  this,  if  he  zcill  or 

Jleafe.  Now,  the  adding  of  this  condition  may  denote  in  our 
Saviour  two  thmgs :  (1.)  A  nefcience  of  what  is  his  Father's 
will,  in  the  thing  interceded  for ;  which  cannot  ffand  with 
the  unity  of  hisperfon,  as  now  in  glory  ;  and  cannot  be,  be- 
caufe  he  hath  the  afTurance  of  a  promife  to  be  heard  in  what 
ever  he  ail^eth,  Pfal.  ii.  8.  Or.  (2.)  An  Advancement  of 
his  Father's  will,  by  fubmifTion  to  that,  as  the  prime  caufe 
of  the  good  to  be  beffowed  ;  which  may  well  itand  with  ab- 
foluteinttrcefTion,  by  virtue  v/hereof  all  muff  believe.  But 
next,  is  it  a  condition  on  the  part  of  thofe  for  whom  he  do:h 
intercede  ?  Now  I  befeech  you,  what  condition  is  that  : 
where  in  the  Scripture  affigned  ?  where  is  it  faid,  that  Chrift 
doth  intercede  for  men  that  they  may  have  faith,  if  they  do 
fuch  and  fuch  things  ?  Nay,  what  condition  can  rationally 
be  afhgned  of  this  defire  ?  Some  often  intimate  that  it  is,  if 
they  /offer  the  Spirit  to  have  its  work  upon  their  hearts,  arJ  o- 
bey  the  grace  of  God:  now  what  is  it  to  obey  the  grace  of 
God?  is  it  not  to  believe?  therefore  it  Teems,  that  Chrifl  inter- 
cedeth  for  them,  ibar  they  may  believe,  upon  condition  that  they 
do  believe.  Oihcrs  more  cautioufly  ailert  the  good  ufmg  of  the 
means  of  grace,  that  tbey  do  enjoy,   to  be  the  ccndition  upon 

which 


6o  The  End  of  the  Death  of  Chrift 

which  the  benefit  oF  this  Intercenion  doth  depend:  but  again, 
(i.)  What  is  the  good  ufing  ot  the  means  of  grace,  but  afub- 
mitiing  to  them,  which  is  beHeving;  and  fo  we  are  asbeiore. 
(2.)  All  have  not  the  means  of  grace,  to  ufe  well  or  ill.  (3.) 
Chrift  prays  that  they  may  ufe  the  means  of  grace  well  ;  or 
he  doth  not  :  if  not,  then  how  can  he  pray  that  they  may  be- 
lieve ;  feeing  to  ufe  well  the  means  ot  grace,  by  yielding  o- 
bedience  unto  them,  is  indeed  to  believe  ?  if  he  do,  then  he 
doth  it  abfolutely,  or  upon  condition  ;  and  fo  the  argument 
is  renewed  again  as  in  the  entrance.  Many  more  reafons 
might  be  eafily  produced,  to  fhew  the  madnefs  of  this  afler- 
tion  ;  but  thofe  may  fuffice.     Only, 

2dly.  We  mull  look  upon  the  proof  and  confirmations  of 
it. 

1.  The  words  of  the  prophet  Ifaiah  liii.  12,  "He  made 
*'  interccffion  for  the  tranfgreffors,"  are  infifted  on.  Now 
the  tranfgreffors  here  for  whom  our  Saviour  is  faid  to  make 
interceffion,  are  either  all  the  tranfgreffors  for  zvhom  he  fut- 
fered  ;  as  is  moft  likely,  from  the  defcription  we  have  of 
them,  verfe  6,  or  the  tranfgreffors  only  by  whom  he  fuffered, 
that  a6led  in  his  fufferings  as  fome  fuppofe  ?  If  the  firft  ; 
then  this  place  proves,  thai  Chrift  intercedes  for  all  thofe  for 
•whom  he  fuffered,  which  differs  not  from  that  which  we  con- 
tend for.  If  the  latter  ;  then  we  may  confider  it  as  accom- 
pliflied  :  how  he  then  did  it,  lo  it  is  here  foretold  that  he 
fhould  ;  and  thus, 

2.  The  next  place  urged,  is  Luke  xxiii.  24,  **  Then  faid 
•*  Jefus,  Father  forgive  them,  for  they  know  not  what  they 
"  do." 

The  conelufion  which  from  thefe  words  is  inferred,  being, 
therefore  there  is  a  general  interceffion  for  all,  that  they  may 
believe  ;  I  might  well  leave  the  whole  argument  to  the  filent 
judgment  of  men,  without  any  further  opening  and  difcove- 
ry  ot  its  invalidity  and  weaknefs  :  but  becaufe  the  ableft  of 
that  fide  have  ufually  infiftcd  much  on  this  place,  for  a  gene- 
ral fuccefslefs  interceffion  ;  I  will  a  little  confider  the  mfer- 
cnce,  in  its  dependence  on  thefe  words  ot  the  gofpel,  and 
fearch  whether  it  have  any  appearance  of  flrength  in  it ;  to 
which  end  we  muff  obferve  that, 

(i.)  This  prayer  is  not  for  all  men,  but  only  for  that  hand- 
ful of  the  Jews  by  whom  he  was  crucified  ;  now,  from  a 
prayer  for  them,  to  infer  a  prayer  for  all  and  every  man, 
that  ever  were,  are,  or  ffiall  be,  is  a  wild  dedu6iion. 

(2.}  It  doth  not  appear  that  he  prayed  for  all  his  crucifiers 

either, 


as  aBually  accomplijhed,  6i 

either,  but  only  for  thofe  who  did  it  out  of  ignorance  ;  as 
appears  by  the  reafon  annexed  to  his  fupplication,  '»  for  the/ 
*'  know  not  what  they  do."  And  though,  ABs  ili.  17,  it  is 
faid  that  *'  the  rulers  alfo  did  it  ignorantly  ;"  yet  that  al!  of 
them  did  fo,  is  not  apparent,  That  (ome  did,  is  certain  from 
that  place  ;  and  fo  it  is,  that  fome  of  them  were  converted 
afterwards  :  indefinite  propofitions  muft  not,  in  fuch  things, 
be  made  univerfal.  Now  doth  it  follow,  that  becaufe  Chrilf 
prayed  for  the  pardon  of  their  fins  who  crucified  him  out  of 
ignorance,  as  fome  of  them  did  ;  that  therefore  he  interced- 
eth  for  all,  that  they  may  believe  ?  even  fuch  who  never  once 
heard  of  his  crucifying. 

{3.)  Chrift,  in  thofe  words,  doth  not  fo  much  as  pray  for 
thofe  men  that  they  might  believe  ;  but  only,  that  that  fin  of 
them,  in  crucifying  of  him,  might  be  forgiven,  not  laid  to 
their  charge  :  hence  to  conclude,  therefore  be  intercedeth  for 
all  men  that  they  may  believe,  even  becaufe  he  prayed  that 
the  fin  of  crucifying  himfelf  might  be  forgiven  them  that  did 
it,  is  a  ftrange  inference. 

(4.)  There  is  another  evident  Hmitaiion  in  the  bufinefs ; 
for  among  his  crucifiers  he  prays  only  for  them  that  were 
prefent  at  his  death  ;  amongft  whom,  doubtlefs,  many  came 
more  out  of  curiofity  to  fee  and  obferve,  as  is  ufual  in  fuch 
cafes,  than  out  of  malice  and  defpight :  fo  that  whereas 
fome  urge,  that  notwithflanding  this  prayer — yet  the  chief  of 
the  priefts  continued  in  their  unbelief;  it  is  not  to  the  pur- 
pofe,  for  it  cannot  be  proved  that  they  were  prefent  at  his 
crucifying. 

(5.)  It  cannot  be  affirmed  with  any  probability,  that  our 
Saviour  fliould  pray  for  all  and  every  one  of  them,  fuppofing 
fome  of  them  to  be  finally  impenitent  :  for  he  himfelf /^/^f a; 
full  well  what  was  in  man,  John  ii.  25.  yea  htknezv  from  the 
beginning  who  they  were  that  believed  not,  John  vi.  64.  Now 
it  is  contrary  to  the  rule  which  we  have,  1  John  v.  16,  thera 
is  a  fin  unto  death,  &c.  to  pray  for  them  whom  we  know  to 
be  finally  impenitent,  and  to  fin  unto  death. 

(6.)  It  feems  to  me  that  this  fupplication  was  effeftual  and 
fuccefsful,  that  the  Son  was  heard  in  this  requeif  alfo;  faith 
and  f orgivenefs  being  granted  to  them  for  whom  he  prayed ; 
fo  that  this  makes  nothing  for  a  general  inefFeftual  intercef- 
fion,  it  being  both  fpecial  and  efFe6fual.  For  of  them  whom 
Peter  tells,  that  the'/  "  denied  the  holy  On^^  and  defired  a 
"  murderer,"  ACts  in.  14.  and  "  killed  the  Prince  of  life," 
ifcrfc  i^.  of  thefe,  I  fay,  five  thoufand  believed,  Atls  iv.  4. 

*'  Many 


62  The  End  of  the,  Death  of  Ckriji 

*'  Many  of  them  which  heard  the  word,  believed,  and  the 
"  number  of  the  men  was  about  five  thoufdnd."  And  if 
any  others  were  among  thetn,  whom  our  Saviour  prayed  for, 
they  might  be  converted  atterv/ards.  Neither  were  the  rulers 
without  the  compafs  of  the  fruits  of  this  prayer;  for  "  a 
•'.great  company  o\.  priefls  v»^ere  obedient  to  the  faith,"  AB:s 
.\\..j.  &o  that  nothing  can  poilibly  be  hence  inferred  for  the 
-purpofe  intended. 

(7.)  We  may,  nay  we  muft  grant  a  twofold  praying  in  our 
Saviour;  one  by  virtue  oi  his  office  as  he  was  Mediator, 
the  other  in  anfwer  to  his  duty,  as  he  was  fubjcB;  to  the  law, 
and  a  private  perfon.  It  is  true,  he  v/ho  was  Mediator  wag 
made  a  fubjeft  to  the  law ;  but  yet  thofe  things  which  he  did 
in  obedience  to  the  law,  as  a  private  perfon,  were  not  a6;.s  of 
mediaiion,  nor  works  of  him  as  Mediator,  though  of  him 
who  was  Mediator.  Now,  as  he  was  fubjefl  to  the  law,  our 
Saviour  was  bound  to  torgive  offences  and  wrongs  done  unto 
him,  and  to  pray  for  his  enemies  ;  as  alio  he  h^id  taught  us  to 
do,  whereol  in  this  he  gave  us  an  example.  Matt.  v.  44.  *'  I 
"  lay  unto  you,  love  your  enemies,  blefs  them  that  curfe  you, 
"  do  ^ood  to  them  that  hate  you,  and  pray  for  them  which 
**  defpitefully  ule  yoa  and  perfecute  you."  Which  doubtlefs 
he  inferreth  from  that  lavv%  Lev,  xix.  18.  *'  Thou  (halt  not  a- 
"  venge,  nor  bear  any  grudge  againft  the  children  of  thy 
*'  people,  but  thou  flialt  love  thy  neighbour  as  thyfelf ;" 
quite  contrary  to  the  wicked  glofs  put  upon  it  by  the  Phari- 
fees.  And  in  this  fenfc  our  Saviour  here,  as  a  private  per- 
fon, to  whom  revenge  was  forbidden,  pardon  enjoined,  pray- 
er commanded,  prays  for  his  very  enemies  and  crucifiers ; 
which  doth  not  at  all  concern  his  interceding  for  us  as  Medi- 
ator, wherein  he  was  always  heard  ;  and  fo  is  nothing  to  the 
purpofe  in  hand. 

3.  Again,  John  xvii.  21,  23.  is  urged,  to  confirm  this 
general  intcrcefTicn  which  we  have  exploded^  our  Saviour 
praying  that  bv  the  unity,  concord,  and  flourifhing  of  his  ferv- 
ants,  the  world  might  believe  and  know  that  God  had  fent 
him  ;  from  which  words  though  fomc  make  a  feeming  flouriih, 
yet  the  thing  pretended  is  no  v/ay  confirmed.     For, 

(1)  it  Chnll  really  intended  and  dcfired,  that  the  whole 
world,  or  all  men  in  the  world,  fliould  believe,  he  would  aifo, 
no  doubt,  have  prayed  for.  moie  effeftual  means  of  grace  to 
be  gi  anted  unto  them,  than  only  a  beholding  of  the  bleffed 
condition  of  his,  (v^hich  yet  is  granted  to  a  fmall  part  of  the 
world)  at  leaft  the  pieachingof  the  word  to  ihem  all,  that  by 


as  aSlually  accomplifned.  63 

it,  as  the  ovk\y  ordinary  way,  they  might  come  to  the  know- 
ledge ot  him.  But  this  we  do  not  find  that  ever  he  prayed 
for,  or  that  God  hath  granted  it ;  nay  he  bleffed  his  Father 
that  fo  it  was  not,  becaufe  fo  it  fcemed  good  in  iiis  fight. 
Matt.  xi.  25,  26. 

(♦.)  Such  a  glofs  or  interpretation  mult  not  be  put  upon 
the  place,  as  111  >uld  run  cro!s  to  the  exprefs  words  ot  our  Sa- 
viour, V,  9.  "  I  pray  not  for  tlje  world;"  for  it  he  here 
prayed,  that  ihe  world  fliould  have  true,  holy,  faving  iaith, 
he  prayed  for  as  great  a  bleffing  and  privilege  for  the  world 
as  any  he  procured,  or  interceded  for,  for  his  own.  Where- 
fore, 

(3)  Say  fomc,  the  world  is  here  taken  (or  tiie  world  of  the 
elefct,  the  world  to  be  faved,  God's  people  tliroughout  the 
world.  Certain  it  is,  that  the  world  is  not  here  taken  proper- 
ly, pro  mundo  coniinmte^  for  the  world  containing  ;  but  figu- 
ratively, pro  mundo  contento,  for  the  v/orld  contained,  or  men 
in  the  world  ;  neither  can  it  be  made  appear,  that  it  mufc  he 
taken  univerfally  for  all  the  men  in  the  world,  as  feldom  it  is 
in  the  Scripture,  which  afterwards  we  fhall  make  appear;  but 
may  be  underftood  indefinitely,  for  men  in  the  world,  few  or 
more,  as  the  eleft  are  in  their  feveral  generations.  But  this 
expofition,  though  it  hath  great  authors,  I  cannot  abfplutely 
adhere  unto,  becaufe,  through  this  whole  chapter,  the  world 
is  taken,  either  for  the  world  of  reprobates,  oppofed  to  them 
that  are  given  to  Chrift  by  his  Father,  or  for  the  world  of  un- 
believers (the  fame  inen  under  another  notion)  oppofed  to 
them  who  are  conimitted  to  his  Father  by  Chriil.  Where- 
fore I  anfwer, 

(4.)  That  by  believing^  verfe  21.  and  knozuing,.verfc  23.  is 
not  meant  believing  in  a  flrift  fenfe,  or  a  faving  compre- 
henfion  and  receiving  of  Jefus  Chriil,  and  fo  bicominer  the 
fons  of  God,  which  neither  ever  v.'as,  nor  ever  will  be  ful- 
filled in  every  man  in  the  world,  nor  was  ever  prayed  for; 
but  a  convittion  and  acknowledgment,  that  the  Lord  Chriil  is 
not,  what  before  they  had  taken  him  to  be,  a  feducer  and  a 
falie  prophet,  but  indeed  what  he  faid,  one  that  came  oiit 
from  God,  able  to  proteft  and  do  good  for  and  to  his  own ; 
which  kind  of  conviaion  and  acknowledgment,  that  ii  is  often 
termed  believing  in  the  Scripture,  is  more  evident  than  that  it 
fhonld  need  to  be  proved;  and  that  this  is  here  meant,  the 
evidence  of"  the  thing  is  fuch,  that  it  is  confented  unto  by  ex- 
pofitors  of  all  forts.  Now,  this  is  not  for  any  good  of  the 
world,  but  icr  the  vindication  of  his  people,  and  the  exalta- 
tion 


6^  The  End  of  the  Death  of  Chrifl 

tion  ot  his  own  glory  ;  and  fo  proves  not  at  all  the  thing   in 
queftion.     But  of  this  word,  worlds  afterward. 

4.  The  following  place,  Matt.  v.  14,  1^,  16.  (containing 
fome  inftru6lions  given  by  our  Saviour  to  his  apoftles,  fo  to 
improve  the  knowledge  and  light  which  of  him  they  had, 
and  were  farther  to  receive,  in  the  preaching  of  the  word 
snd  hclinefs  of  life,  that  they  might  be  a  means  to  draw- 
men  to  glorify  God)  is  certainly  brought  in  to  make  up  a 
fhew  of  a  number,  as  very  many  other  places  are,  the  author 
not  once  confidering,  what  is  to  be  proved  by  them,  nor  to 
what  end  they  are  ufed ;  and  therefore,  without  further  in- 
quiry, it  may  well  he  laid  afide,  as  not  at  all  belonging  to  the 
bufmefs  in  hand,  nor  to  be  dragged  within  many  leagues  of 
the  conclufion,  by  all  the  ftrength  and  fkill  of  Mr.  More. 

5.  Neither  is  that  other  place,  John  i.  9.  any  thing  more 
advifedly  or  feafonably  urged,  though  wretchedly  glofl'ed,  and 
rendered  in  fome  meafure  enlightening  every  7nan  that  cometh 
into  the  world.  The  Scripture  fays,  that  Chrift  is  the  true 
liaht,  zohich  lighteth  every  man  that  cometh  into  the  toorid;  in 
fome  meafure,  fays  Mr.  More ;  now,  1  befeech  you,  in  what 
meafure  is  this  ?  how  far,  into  what  degree,  in  what  meafure, 
is  illumination  from  Chrifl  ?  by  whom,  or  by  what  means,  fe- 
parated  from  him  and  independent  of  him,  is  the  reft  made 
up  ?  who  (upplies  the  defe61:  of  Chrift  ?  I  know  your  aim  is, 
to  hug  in  your  illumination  by  the  light  of  nature,  and  I  know 
not  what  common  helps  that  you  dream  of,  towards  them  who 
are  utterly  deprived  of  all  gofpel  means  of  grace ;  and  that 
not  only  for  the  knowledge  of  God  as  Creator,  but  alfo  of 
him  as  in  Chrift  the  Redeemer.  But  whether  the  calves  of 
your  own  felting  up,  fhould  be  thus  facrificed  unto,  with 
wrefting  and  perverting  the  word  of  God,  and  undervaluing 
the  grace  of  Chrift,  you  will  one  day  I  hope  be  convinced. 
It  fufficeth  us,  that  Chrift  is  faid  to  enlighten  every  one,  be- 
caufe  he  is  the  only  true  light ;  and  every  one  that  is  en- 
lightened,  receiveth  his  light  from  him,  who  is  the  fun,  the 
fountain  thereof.  And  fo,  the  general  defence  oS.  this  gene- 
ral ineffectual  interceflion  is  vaniihcd ;  but  yet  further,  it  is 
particularly  replied  concerning  the  priefthood  of  Chrift,  that, 

111.  "  As  a  prieft,  in  refped  of  one  end,  he  ofFereth  facri- 
•'  fice,  that  is,  propitiation,  for  all  men,"  Heh.  ix.  26.  and 
ii.  9.  John  i.  29.  1  John  ii.  2.  "  In  refpeCl  of  all  the  ends, 
«'  propitiation,  and  fealing  the  New  Teftament,  and  teftifica- 
*•  tion  to  the  truth,  and  of  the  uttermoft  end  in  all,  for  his 
*'  called  and  chofen  ones,"  lieb,  ix.  14.  15.  Viatt.  xxvi.  26. 

(what 


as  dRually  accdmplijhed,  6, 


o 


^what  follows  after,  being  repeated  out  of  another  place,  hath 
been  already  anfwered.)     Now  , 

ifl.  Thefe  words,  as  here  placed,  have  no  tolerable  fenfa 
in  them,  neither  is  it  an  eafy  thing  to  gather  the  mind  ot  the 
author  out  of  them  ;  fo  far  are  they  trom  being  a  clear  an- 
fwer  to  the  argument,  as  was  pretended.  Words  of  Scrip* 
ture  indeed  are  ufed  ;  but  wrefted  and  corrupted,  not  only  to 
the  countenance  of  error,  but  to  bear  a  part  in  unreafonable 
cxprelTions.  For  what,  I  pray,  is  the  meaning  of  thefe  words; 
he  offered  facrijicc  in  refpeti  of  one  end,  then  of  all  ends^  then 
ef  the  utltrmojl  end  in  all?     To  enquire  backwards, 

1.  What  is  this  utter?no/l  end  in  all?  is  that  in  all,  in  Of 
among  all  the  ends  propofed  and  accomplifhed  ?  or  in  alf 
thofe  for  whom  he  offered  facrifice?  or  is  it  the  uttermoft  end 
and  propofal  of  God  and  Chrifl,  in  his  oblation  ?  If  this  lat- 
ter, that  is  tlie  glory  of  God  ;  now  there  is  no  fuch  thing 
once  intimated,  in  the  places  of  Scripture  quoted,  Lkb.  ix* 
14,  15.  Matt.  xxvi.  26. 

a.  Do  thofe  places  hold  out  the  uttermod  end  of  the  death  ot' 
Chrilf,  (fuboidinate  to  God's  glory  ?)  why,  in  one  of  them  ifc 
is  the  obtaining  of  redemption;  and  in  the  other,  the  fhed- 
ding  of  his  blood  for  the  remifTion  of  fins,  is  exprefled  ? 
Now,  all  this  you  affirm  to  be  the  firft  end  of  the  death  of 
Chrift,  in  the  firft  words  ufed  in  this  place  :  calling  it  propi- 
liation,  that  is  an  attonement  for  the  remiffion  of  (ins:  wliich 
remiiTioii  of  fins,  and  redemption,  are,  for  the  fubiUnce,  one 
and  the  fame:  both  of  them  the  immediate  fruits  and  firllend 
of  the  death  of  Chrift,  as  is  apparent,  Epk.  i.  7.  CoL  i.  14* 
So  here  you  have  confounded  the  firft  and  lafi  end  of  the 
death  ot  Chrift,  fpoiling  indeed  and  cafting  down  (as  you 
may  lawfully  do,  tor  it  is  your  own)  the  whole  frame  and 
building  ;  whofe  foundation  is  this,  that  there  be  feveral  and 
diverfe  ends  of  the  death  of  Chrift,  towards  feveral  perrons. 
To  that  fome  of  them  belong  unto  all,  and  all  of  them  only  to 
fome  ;  which  is  the  proton  pseudos  of  the  whole  book. 

3.  Chrift's  ofterin;»  himfelf  to  put  away  fin,  out  of  Ileh* 
ix.  26.  you  maketo  be  the^^T^,^  end  of  the  death  of  Chrift; 
and  his  (bedding  of  his  blood  for  the  remifTion  of  fins,  from 
Matt.  xxvi.  26.  to  be  the /j/?:  pray,  when  you  vv^rite  next, 
give  us  the  difference  between  thefe  two. 

4.  You  fay  ;  he  offered  facrifice,  in  refpecl  of  one  end,  that 
is  propitiation,  for  all  men;  now  truly,  if  you  know  the  mean* 
ing  ofi'acrjiice  and  propitiation,  this  will  fcarce  appear  fenf<S 
unto  you,  upon  a  fecoiid  view.     But, 

I  ^dly. 


C6  The  End  of  the.  Death  of  Chrijt,  &c. 

adh.  To  leave  your  words,  and  take  your  meaning  ;  it 
feems  to  be  this:  in  refpeft  oF  one  end  that  Chriil  propofcd 
to  himfelf,  in  his  facrifice,  he  is  a  priefl  for  all,  he  aimed  to 
attain  and  accompliCi  it  for  them  ;  but  in  refpeft  of  other 
ones,  he  is  fo  only  for  his  chofen  and  called.  Now  truly 
this  is  an  eafy  kind  of  anfvvering  ;  which  il  it  will  pafs  for 
good,  and  warrantable,  you  may  eafily  difappoint  all  your 
adverfaries :  even  firft  by  laying  down  iheir  arguments,  then 
faying  your  own  opinion  is  otherways  :  lor  the  very  thing 
that  is  here  impofed  on  us  for  an  anivver,  is  the  to  kri- 
N  OMEN  ON,  the  chief  matter  in  debate.  We  abfolute- 
]y  deny,  that  the  feveral  ends  of  the  death  of  Chuft,  or 
the  good  things  procured  by  his  death,  are  thus  diftributed  as 
is  here  pretended.  To  prove  our  affertion,  and  to  give  a 
realon  of  our  denial  of  this  dividing  of  thefe  things,  in  refpcfl: 
of  their  objefts  ;  we  produce  the  argument  above  propofed, 
concerning  the  priefthood  of  Chrift,  to  which  the  anfwer 
given,  is  a  bare  repetition  ot  the  thing  in  queflion. 

But  you  will  fay,  divers  places  ot  Scripture  are  quoted  for 
the  confirmation  of  this  anfwer.  But  thefe,  as  I  told  you  be* 
fore,  are  brought  forth  for  pomp  and  fhew,  nothing  at  all  be- 
ing to  be  found  in  them,  to  the  bufmefs  in  hand  ;  fuch  are 
HeL  ix.  26.  yo/:n  i.  29.  For  what  confequence  is  there,  from 
an  affirmation  indefinite,  that  ChriR  bare  or  took  away  fin  ; 
to  this,  that  he  is  a  prieft  for  all  and  every  one,  in  refpefl  of 
propitiation?  Befides,  inthatof^<9^«  i.  29.  there  isamanifeft 
allufion  to  ihepa/chal  la?nh,  by  which  there  was  a  typical  ce- 
remonial purification  and  cleanfing  of  fin  ;  which  was  proper 
only  to  the  people  of  Ifrael,  the  type  of  the  ele£l  of  God, 
and  not  of  all  in  the  world,  of  all  forts,  reprobates  and  unbelie- 
vers alfo.  Thefe  other  two  places,  Heb.  ii.  9.  1  John  ii.  2. 
Ihall  be  confidered  apart,  becaufe  they  feem  to  have  fome 
ftrength  for  the  main  of  thecaufe  ;  though  apparently  there 
is  no  word  in  them,  that  can  be  wrefled  to  give  the  leaft  co- 
lour to  fuch  an  uncouth  diflinflion,  as  that  which  we  oppofe. 
And  thus  our  argument  from  the  equal  objcSivc  extent  of  the 
oblation  and  intercefjion  of  jcfus  Chriil,  is  confirmed  and  vin- 
dicated ;  and  withal,  \.\\q  rmaus  u^tci  by  the  blefied  Trinity 
for  the  accom^plifhment  of  the  propofed  end,  unfolded  ; 
whicl>  end  what  it  was,  is  next  to  be  confidered. 


BOOK 


6; 

B    O    O    K      II. 

C  H  A  P.      I. 

Some  previous  con/tderalions,  to  a  ?nore  particular    enquiry  aj< . 

ter  the  proper  end  and  efcd  oj  the  death  ofChiiJl, 
nPHE  main  thing  upon  which  the  whole  controverfy  abou: 
A     th(i  deaih  ot  Chi  id  tuineth,  and  upon   which  the  great- 
eft  weight  of  the  bufmers  dependeth,  comes  next  to  our  con- 
fideration  ;  being  that  which  we  have  prepared  the  way  unto, 
by  all  that  hath  been  already  faid.     It  is  about  the  proper  end 
of  the  death  of  ChriO;  which  whcfo    can  rightly  conftitute 
and  make  manifeft,  may  well  be  admitted  for  a  days-man  and 
umpire  in  the  whole  coateftation;  for,  if  that  be  the   end  of 
Chrift's  death,  which  niofl  of  our  advei  faiies  aiTign,  we  will 
not  deny,  but  that  Chrift  died  for  all  and  every  one;   and  if 
that  be  the  end  of  it,  which  we  maintain'  fo  to  be,  they  wili 
not  extend  it  beyond  the  eleft,  beyond  believers.     This  then 
muft  be  fully  cleared  and  folidiy  confirmed,    by   them  who 
hope  for  ^ny  fuccefs  in  thefe  undertakings.     The  end  of  the 
death  of  Chriff,  we  aiTerted  in  thebeginning  ot  our  difcourlc,  , 
to  be  our  approximation  or  drawing  nigh  unto  God;   that  be- 
ing a   general  exprefTion,  for  the  whole  reduaion  and  reco- 
very of  finners  from  the  ftate  of  alienation,  mifery  apxd  wratb, 
into  grace,  peace,  and  eternal  communion  with  him.     Nov/ 
there  being  a  two-fold  end  in  things,  one  of  the  worker,  the 
other  of  the  work  wrought;  we  have  manifeffed    how   that, 
unlefs  it  be  either  for  want  of  wifdom  and  certitude  of  mind 
in  the  agent,  in  chufmg  and  ufing  unfuitable  vieans  for   the 
attaining  of  the  end  prcpofed,  or  for  want  of  fkill  and  pow. 
cr,  to  make  ufe  cf  and  tightly  to  improve  well-proportioned 
means,  to  the  beft  advantage;  thofe  things  are  always  co-inci- 
dent, the  work  cfTeaeth  what  the  workman   intendeth.     In 
the  bufmefs  in  hand,  the  agent  is  the  hlejed  Three  in  One,  as 
was  before  declared;  and   the  «zft3,7j  whereby  they    coiiimed 
and  aimed  at  the  f «ijf  propofed,  was  the  oblation  and  intercef- 
fion  of  Jefus  Chrift;  which  are   united,  intending   the  fame 
objea,  as  was  alfo  cleared.     Now,   unlefs    we  will  blafphe- 
mouflyafcribe  want  of  wifdom,  power,  perfeaion,  and   fuf- 
ficiency  in  working,    unto  the  agent;    or   affirm,    that   the 
death  and  intercefTion  of  Chrift  was  not  fuitable  and  propor- 
lioned  for  the  attaining  the  end  propof^d   by  it  to  be  effeaed ; 
vvc  mufl  grant,  that  th^  etid  of  thefe  is   one  and   th^    fame; 

whatfoever 


62  Previous  Conjiderations  about  the 

^vhatfoever  the  blefi^d  Trinity  intended  by  them,  that  was  ef- 
fetled;  and  whatioever  we  find  in  the  ilFue  afcribed  unto 
them,  that  by  them  the  hlejfed  Trinity  intended.  So  that  we 
ihall  have  no  caufe  to  confider  thefe  apart;  unlefs  it  be  lome- 
times  to  argue  from  the  one  to  the  other;  as  where  we  find 
any  thing  afcribed  to  the  death  ot  Chrift,  as  the  fruit  thereof; 
we  may  conclude  that,  that  God  intended  to  effeft  by  it; 
and  fo  aifo  on  the  contrary. 

Now,  the  end  of  the  death  of  Chrift  is  either  fupreme  and 
uhimrite;   or  intermediate  and  fubfervient  to  that  laft  end, 

I.  The  firft  is,  the  glory  of  God,  or  the  manifeftation  of 
his  glorious  attributes:  efpecially  of  hisjuftice,  and  mercy 
tempered  with  jullice  unto  us.  The  Lord  doth  neceflarily 
aim  himfelf  in  the  firll:  place,  as  the  chieteft  good  ;  yea 
indeed  that  alone  which  is  good,  that  is  abfolutely  and  fimply 
lo,  and  not  by  virtue  of  communication  from  another;  and 
theielore  in  ail  his  works,  efpeciaily  in  this  which  we  have  in 
hand,  the  chiefeft  of  all ;  he  firff  intends  the  manifeftation  of 
his  own  glory  ;  which  alfo  he  fully  accompliflieth  in  the  clofe, 
to  every  point  and  degree  by  him  intended.  He  maketh 
•'  all  things  for  himfell,"  Prov,  xvi.  4.  and  every  thing,  in 
the  end,  muft  '*  redound  to  the  glory  of  God,"  2  Cor,  iv.  1^. 
AVherefore  Chrijl  himfelf  is  faid  to  be  G^^V,  1  Cor.  iii.  23. 
ferving  to  his  glory,  in  that  whole  adminiftration  that 
"was  committed  to  him.  So,  Eph.  i.  6.  the  whole  end  of  ali 
this  difpenfation,  both  of  choofing  us  from  eternity,  redeem- 
ing us  by  Chrift,  blefling  us  with  all  fpiritual  bleflings  in  him  ; 
is  affirmed  to  be,  the  praife  of  the  glory  of  his  grace ;  and 
Tjerfe  13.  '*  that  we  (hould  be  to  the  praife  of  his  glory."  This 
is  the  end  of  all  the  benefits  we  receive  by  the  death  of  Chrift, 
for,  "  We  are  filled  with  the  fruits  of  righteoufnefs,  which 
**  are  by  Jefus  Chrift  unto  the  j^lory  and  praife  of  God,  PhiL 
•*  i.  11."  which  alfo  is  fully  afferted,  chapter  ii.  11.  "That 
•*  every  tongue  fhould  confefs  that  Jefus  Chrift  is  Lord,  to 
*•  the  glory  of  God  the  Father.  This  the  apoftle  fully  clears, 
in  the  ninth  to  the  Ro??ians;  where  he  afTerts  the  fupreme  do- 
minion and  independency  of  God,  in  all  his  aftions;  his  abfo- 
Jute  freedom  from  taking  rife,  caufe  or  occafion,  to  his  pur- 
pofcs,  from  any  thing  among  us  fons  of  men;  doing  all  things 
ior  his  own  fake,  and  aiming  only  at  his  own  glory.  And 
this  is  that  which,  in  the  clofe  of  all,  fliall  be  accomplifhed  ; 
when  every  creature  fliall  fay,  '*  bleffing,  and  honour,  and 
*'  S'^^y  ^^^  power,  be  unto  him  that  fitieth  uponthe  throne, 
*•  and  unto  the  Lamb  for  ever  and  ever,"  Rev.  v.  1 3.  But  this 
jsBETExON.  JL  There 


proper  end  of  the  death  of  Chrijl,  69 

11.  There  is  an  end  o^  the  death  of  Chrift,  which  is  inter^ 
mediate,  and  fubrervient  to  that  other   which   is  the   laft  and 
raolt  fupreme;   even  the  eUcBs  which  it  hatli  in  rcfpecl  of  us  : 
aFid  ih-*t  is  it  oi  which  we  now  treat ;    which  as  we  before  af- 
firmed, is,   ihc  bringing  of  us  unto  God.     Now    this,  though 
in  reference  to  the  oblation  and  interceflion  of  Chri'ft,    it  be 
one  miuQend;    yet  in  itfelf,  and  in  refpea   ot  the  relation 
which  the  feveral  afts  therein  have  one  to  another,    it  may  be 
confidereddiitintlly,  in  two  parts ;  whereot  one   is   the   end, 
and  the  other  the  7nean  for  the  attaining  of  that  end,  both,  the 
compleat  end  of  the  mediation   of  Chrift,  in  refpeft   of  us. 
The  ground  and  caufe  of  this,    is,— the  appointment  of  the 
Lord,    that  there  (hould  be  fuch  a  connexion  and  coherence 
between  the  things  purchafed  for  us  by    Chrii^     that  the  on2 
ihouid  be  a  mean  and  way  of  attaining  the  other  ;     the  one 
the  condition,  and  the   other  the  thing  proraifed    upon   that 
condition;    but  both    equally  and  alike  procured  for  us   bv 
Jefus  Chrift  :     for   if  either  be  omitted  in  his  purchafe,  the 
other  would  be  vain  and  fruitlefs ;  as  we  fhaU  afterwards  de- 
clare.    Now,  boihthefeconfiftina  communication  of  God 
and  his  goodnefs  unto  us,  (and  our  participation  of  him   hv 
virtue  thereof)  and  that  either  to  grace  or  glory,  holinefs  or 
bleiTednefs,  faith  or  falvation.     In  this   lalt  way,    they    are 
ufually  called  ;/zj//^   being   the  means  of  which    we   fpeak. 
^vid.  falvation  the  end  ;  faith  the  condition,  falvation  the  pro- 
mifed  inheritance.     Under  the  name  of  faith,  we  comprize 
all  faving  grace  that  accompanies  it :  and  under  the  name  of 
falvation,  the  whole  glory  to  be  revealed  ;  "  the  liberty  of  the 
"glory   of  the  children   of    God,"    Rom.  vm.  ^i,  all    that 
bleiTednefs   which  confifteth  in   an    eternal  fruition   of  the 
blefled  God.     Wkhfaith  go  all  the  effeaual  means  thereof, 
both  external  and  internal  ;  the   Word,  and  almighty  fanfti- 
fying  Spirit :  all  advancement  of  ftate  and  condition  attend- 
ing it ;  asjuftification,  reconciliation,  and  adoption  into  the 
family  of  God  :  all  fruits  flowing  from   it,  in  fanaification. 
and  univerfal  holinefs;     with  all  other  privileges  and  enjoy- 
tnents  oi  believers,  here,  which  follow   the  redemption  and 
reconciliation  purchafed  for  them  by  the   oblation  of  Chrift. 
A  real,  effeaual  and  infallible  beftowing,  and  apolyincr  of  all 
thefe  things,  (as  well  thofe  that  are  the  means,  as  thSfe  that 
are  the  end;  the  condition,  as  the  thing  conditioned  about  ; 
taith  and  grace,  as  falvation    and  glory)    unto  all  and  every 
one  for  whom  he  died  ;  do  '.ve  maintain  to    be  the  end  pro-    • 
poled  and  cfFeaed,  by  the   bloodllicdding  of  J.^ias    Chrift. 

with 


7©  '^djt  Ends  removed^  and  the  proper 

with  tliofe  other  afts  of  his  Mediatorfiiip,  which  we  before 
declared  to  be  therewith  infeparably  conjoined  :  fo  that  every 
one  for  whom  he  died  and  offered  up  himfelf,  haih,  by  virtue 
of  his  death  or  oblation,  a  right  purchafed  for  him  unto  all 
thefc  things ;  which  in  due  time,  he  {hall  certainly  and  in- 
fallibly enjoy.  Or,  which  is  all  one,  the  end  of  Chrift's  ob- 
taining grace  and  glory  with  his  Father,  was,  that  they  might 
be  certainly  bcflowed  upon  all  thofe  for  whom  he  died  ;  fome 
of  them,  upon  condition  that  they  do  believe;  bat  faith  itfelf 
abfoluiely.  upon  no  condition  at  all  :  all  which  we  fhall  fur- 
ther illuftrate  and  confirm  ;  after  we  have  removed  fome  falfe 
ends  afTigned. 

CHAP.    II. 

Containing  a  removal  of  fome  mijlakes^  and  falfe  affignations, 
if  the  end  of  the  death  of  Chrift. 

'"T^  HAT  the  death,  oblation  and  bloodfhedding  of  Jefus 
X  Chriff,  is  to  be  confidered  as  the  rnean  for  the  compafTmg 
of  an  appointed  end^  was  before  abundantly  declared ;  and 
that  fuch  a  jnean,  as  is  not  in  itfelf  any  way  defirable,  but  for 
the  attaining  of  that  end.  Now,  becaufe  that  which  is  the 
end  of  any  thing,  muft  alfo  be  good,  (for  unlefs  it  be  fo,  it 
cannot  be  an  end,  for  bonum  &  Jinis  convertuntur)  it  mufl  be 
either  his  Father's  good,  or  his  own  good,  or  our  good,  which 
was  the  end  propofed. 

1.  That  it  was  not  merely  his  own  good,  is  exceedingly  ap- 
parent ;  for,  in  his  divine  nature,  he  was  eternally  and  efTen- 
tially  ptaraker  of  all  that  glory  which  is  proper  to  the  Deity; 
which,  though  in  refpett  of  us  it  be  capable  of  more  or  lefs 
maniieflation,  yet  in  itfelf  it  is  always  alike  eternally  and  ab- 
folutely  perfeft  ;  and  in  this  regard,  at  the  clofe  ot  all,  he  de- 
fires  and  requeffs  no  other  glory,  but  that  which  he  had  with 
his  Father  *'  before  the  world  was,''  John  xvli.  5.  And  in 
refpcft  of  his  human  nature,  as  he  was  eternally  predelfinat- 
cd,  without  '^any  forefight  of  doing  or  fufFering,  to  be  perfon- 
ally  united,  liom  the  inflant  of  his  conception,  with  the  fe- 
cond  pel  ion  in  the  Trinity  ;  fo  neither,  while  he  was  in  the 
way,  did  he  merit  any  thing  for  himfelf  by  his  death  and  ob- 
lation, 

*  That  !£,  not  upon  anj  foreHght   of  hii  doicg  or  fuffcricg, 
38  raeritofioui  of  his  incarnation. 


End  bJ  the  Death  of  Ckrifi  ajfnted.  ^t 

Jation.     H«  needed  not  to  fuffer  for  h^mfelf,  bein-r  pertea- 
Jy  and  legally  righteous;  =nd  the  glory  that  he  aim?d  at    by 
enduring  the  crofs,  and  defpifing  the  (hame.  w^.,  not  fo  n^'-ch 
his  own,  m  rcfpea  of  poffeffion,  by   the  e.x-,3haticn  of"his 
own  nature,  as  the  bringing  of  many  children  to  glorv    even 
a.  It  was  m  the  promife  fct  before  him,  as  we  before  at  lar.e 
dec,ared      Hisown  exaltation,  indeed,  and   power  overall 
Jlelh.  and  his  appointment  to  be  judge  of  the  quick  and  the 
dead    was  a  conjiquent  of  his  deep  humiliation  and  ri.fFerin.T. 
but  that  It  was  the  effea  and  produa  of  it,  procured  mtruJ. 
rtcujly  by  it;  that  it  was  iht  end  aimed  at  bv  him    i'l   h.'s 
making  fatisfaa-.on  for  fin  ;  that   we   deny.     Chrill'  hath  "a 
power  and  dominion  over  all ;  but  the  foundation  of  ihis  do- 
minion ,s  not  m  his  death  for  all ;   for  he  hath  dominion  over 

ad  by  the  word  of  hs  power  Hcb.  i.  2,  3.  "  He  is  ki  over 
the  works  of  God's  hands,  and  all  things  are  put  in  ftib- 
jeaion  under  hm,,"  He!,,  ii.  7,  8.     A„d%.hat  a?e  thofe  .z// 

hatn  he  no,  power  over  the  angels,  are  not  principahties  and 
powers  made  fubjea  ,0  him  ?  (hall  he  not,  at  the  M  da" 
J"dge   the  angels?  for   with   him  the  faints  fnall  do  i,    b-." 
giving  atteftation   to  his  righreous  judgments,   ,  Qr.  v'i    o 
And  yet  is.t  not  e..pref.iy  faid,  that  the  ^angels  have  ni  Lf^ 
in  the  whole  cnfpenfation  of  God  manileft'in  the  fl.ft  %  i1 
he  had  died  for  them  .0  redeem  them  from  their  fins    (ol 
M/ome  had  no  need,  and  others  are  eternally  exSd  d 
Ilek  11.  ,6.  "  He  took  not  on  him  the  nature  of  an.e's  km 
'•he  took  on  him  the  feed  of  Abraham  ?"1     God's  ^t't't 
him  hng  upon  hnholy  kUlofSwn,  in  defpight  ol  his    nemi>^ 
to  bruife  them  and  to  rt;!c  them  with  a  rod  of  iron,  pTlT'^ 
.s  not  the  immediate  effca  of  his  death  for  them ;'  Z\tkl\ 
ad   mngs  are  given  into  his  hand,  out  of  the  immediate  bve 
_  of  me  Fatner  to  his  Son,  John  iii.  35.  Matt.  xi.  27      That 
"ret  eT"'l°-1  "^^  ^"  '"'^  '-"-§"'  -^^  doinir.ioiroveTa 
haul:     •  "'  P°"''  °^  J^-^Sing.  that  is  put  into  his' 


byliStt'  !■  r'"""  ^"T^  ''""°'  ^=  Proved)  that  Chrift 
b)  his  death  did  prccuie  this  power  of  jud^ine    would  anv 

of'tL':""?'"?  "'r"'*^'"  ''^'  benei;cia°l  tf'ti:e"p;;v  nj 
^infnnfnT'''^'"- ¥■."''•  ^^'  do"b'lefs :  for  this  do'! 
«.monat>d  power  oi  judging,  is  a  power  of  condemning  as 

well 


-7  2  Talft  Ends  rcmovf.d,  and  the  prdpir 

well  as  laving;  it  is  all  judgment  that  is  committed  to  hif«, 
John  V.  22.  "  He  hath  authority  given  him  to  execute  judg- 
'*  mcnt,  becaufc  he  is  the  Son  of  man ;"  that  is,  at  that  hour 
•*  in  ihe  which  all  that  are  in  ihcii  graves,  (hall  hear  his  voice, 
••  and  come  torlh ;  they  that  have  done  good  unto  the  refur- 
"  re£lion  ot"  li^e,  and  they  that  have  done  evil  unio  the  lefur- 
**  re6lion  of  damnation,"  ver/es  27,  28,  29.  2  Cor.  v.  10. — 
Now,  can  it  be  reafonably  afferted,  that  Chrift  died  tor  men 
to  redeem  them,  that  he  might  have  power  to  condemn?  Nay, 
do  not  thefe  two  overthrow  one  another  ?  If  he  redeemed 
them  by  his  death,  then  he  did  not  aim  at  the  obtaining  of  any 
power  to  condemn  them;  if  he  did  the  latter,  then  that  lor- 
mer  was  not  in  his  intention. 

11.  It  was  noi  his  Father's  good.  I  fpeak  now  of  the  proxi- 
mate and  inmiediate  end  and  product  of  the  death  ct  Chnii, 
not  of  the  ultimate  and  remote ;  knowing  that  the  fupreme 
end  of  Chrift's  oblation,  and  of  all  the  benefits  purchaled  and 
procured  by  it,  was  the  praife  of  his  glorious  grace ;  but  tor 
this  other,  it  doth  not  directly  tend  to  the  obiaining  of  any 
thing  unto  God,  but  ot  all  good  ihlnns  from  God  to  us.  Ar- 
7nmus  wiih  his  followers,  and  the  other  Univerfalifls  oi  our 
days,  affirm  this  to  be  the  end  propofed,  thai  God  might,  his 
iullice  being  fatisfied,  favefmners;  the  hindrance  being  re- 
moved by  the  fatisfaaion  of  Chrift,  he  had,  by  his  de<ith,  a 
right  and  liberty  obtained,  ot  pardoning  fin  upon  what  con- 
dition he  pteafed  ;  fo  that  alter  the  fatisfaaion  ot  Chnft  yield- 
cd  and  confidered,  integru?n  Deo  fmt,  (as  his  words  are)  it 
was  wholly  in  God's  free  difpofal,  whether  he  would  fave  any 
or  not ;  and  upon  what  condition  he  would,  whether  of  taith 
or  of  works.  God  (fay  they)  had  a  good  mind  and  will  to  do 
good  to  human  kind ;  but  could  not  by  reafon  of  Im,  his 
fuflice  lying  in  the  way  ;  whereupon  he  lent  Chrifl  to  remove 
that  obltacle  ;  that  fo  he  might,  upon  the  prefcnbing  of  what 
condition  he  pleafed,  and  its  being  by  them  tulfilled,  have 
mercy  on  tliem.  Now,  becciufe  in  this  they  place  the  chief, 
if  not  the  (ole  end  of  the  oblation  of  Chriii,  I  muft  a  little 
(hew  the  talfcnefs  and  folly  of  it ;  which  may  be  done  plainly 
bv  thefe  following  reafons,  viz. 

'  1//.  The  foundation  of  this  whole  aiTertion  fcems  to  me  to 
be  "falfe  and  erroneous,  viz.  That  God  could  not  have  mercy 
on  mankind,  uniefs  latisiaaion  were  maae  by  his  Son.  It  is 
true  indeed,  iuppofing  the  decree,  purpofe,  and  conftitiition 
of  God,  thit  fo  it  fhould  be,  that  fo  he  would  inanifeit  his 
clorv  by  the  wav  of  vindicative  juftice,  it  was  impofTible  that 


End  of  the  Death  of  Chrifl  ajferted,  73 

it  fliould  othcrways  be ;  for  with  the  Lord  there  is  neither 
change  nor  (hadow  of  turning,  James  i.  17.  1  Sam.  xv.  29. 
But  to  afleit  pofirively  that,  abfoluieiy  and  antecedently  to 
his  conftitution,  he  could  not  have  done  it,  is  to  mc  an  un- 
written tradition,  the  Scripture  affirming  no  fuch  thing ; 
neither  can  it  be  gathered  from  thence,  in  any  good  confe- 
quence.  If  any  one  (hall  deny  this,  we  will  try  what  the 
Lord  will  enable  us  to  fay  unto  it;  and  in  the  mean  time  reft 
contented  in  that  ot  Augujtine,  viz.  though  other  ways  ot 
faving  us  were  not  wanting  to  his  infinite  wlfdom,  vet  cer- 
tainly the  wav  which  he  did  proceed  in  was  the  molt  couvc- 
nienr,  becaufe  we  find  he  proceeded  therein.* 

9.dly.  This  would  make  the  caufe  ol  fending  his  Son  to 
die,  to  be  a  conamon  love  ;  or  rather  a  wifhing  ihat  he  m'ght 
do  good,  or  (hew  mercy  to  all  ;  and  not  an  intiie  aft  ot  his 
will  or  purpofe,  ol  knowing,  redeeming,  and  faving  his  eleH: 
which  we  fhall  afterwards  difprove. 

3^/)'>  If  the  end  ot  the  death  of  Chrifl,  were,  to  acquire  a 
right  to  his  Father,  that  notwithftaading  his  juftice  he  might 
fave  finners  ;  then  did  he  rather  die  to  redeem  a  liberty  ujito 
God,  than  a  liberty  from  evil  unto  us:  that  his  Faiher  might 
be  enlarged  from  that  eftate,  wherein  it  was  impoffible 
for  him  to  do  that  which  he  defired,  and  which  his  nature 
inclined  him  to  ;  and  not  that  we  might  be  freed  from  that 
condition  wherein,  without  this  freedom  purchafed,  it  could 
not  be  but  we  moft  periih.  If  this  be  fo,  I  fte  no  reafon  why 
Chrifl:  fhould  be  faid  to  come  and  redeem  his  people  from 
their  fins  :  but  rather  plainly,  to  purchafe  this  right  and  li- 
berty for  his  Father  ;  now  where  is  there  any  fuch  affertion  ; 
where  is  any  thing  of  this  nature,  in  the  Scripture  ?  Doth  the 
Lord  fay,  that  he  fent  his  Son  out  of  love  to  himfelf ;  or 
unto  us  ?  Is  God  or  men,  made  the  immediate  fubjeft  of 
good  attained  unto  by  this  oblation  ?  -< 

But  it  is  faid,  that  although  immediately  and  in  the  firfl: 
K  place 

^  It  is  here^  though  not  zvithcut  fomt  dubiety,  5  efufed  by 
Dr.  Owen,  That  vindicative  jujiice  is  ejftntial  to  God^  and  ne' 
ce/fary  in  its  egrefs;  fo  as  to  make  afatisJaEiion  for  fn  abfo- 
lately  necejlary,  in  order  to  the  falvation  of  finners  :  but  five 
years  afterwards^  he  was  led  to  a  more  cloje  examination 
of  this  fubjeB  ;  he  puhliflied  a  book,  fviz,  Diatriba  de  JuftU 
tia  Divina,)  of  purpofe  to  ?naintain  the  point  which  is  hr're  re* 
fufed ;  and  itiat  without  any  detriment  tc  tke  caufe  now  d^Jend* 
ed. 


rfHi^itiitMMaiilit^*^- 


74  ^^^  -^w^-f  removedy  and  ike  proper 

place  this  right  did  a  rife  unto  God  by  the  £)eiith  of  Chrift,  yet 
that  it  alfo  was  to  tend  to  our  good;  Chriil  obtaining  that 
right,  that  the  Lord  might  now  bellow  mercy  on  us,  if  wc 
fulfilled  the  condition  that  he  would  propofe.  But  I  anfwer, 
that  this  utierly  overthrows  all  the  merit  of  the  death  of  Chrift: 
towards  us,  and  leaves  not  fo  much  as  the  nature  of  merit 
unto  it;  tor  that  which  is  truly  merircrious  indeed,  deferves 
that  the  thin?,  merited,  or  procured  and  obtained  by  it,  (hall 
be  done  or  ought  to  he  beitowed  ;  and  not  only  that  it  may 
be  done.  There  is  fuch  an  habitude  and  relation,  between 
merit  and  the  thing  obtained  by  it,  whether  it  be  ablolute  or 
anOng  on  contra61  ;  that  there  arifeth  a  real  right  to  the  thing 
piocured  by  it,  in  them  by  whom  or  for  whom  it  is  procur- 
ed. When  the  labourer  hath  wrought  all  day  ;  do  we  fay, 
now  his  wages  may  be  paid,  or  rather,  now  they  ought  to  be 
paid  ?  hath  he  not  a  right  imto  them  ?  Was  ever  fuch  a  me- 
rit heard  of  before,  whofe  nature  fhould  confid  in  this,  that 
the  thing  procured  by  it  might  be  bellowed,  and  not  that  it 
ought  to  be  :  and  (hall  Chriil  be  faid  now  to  purchafe  by  his 
meritorious  oblation,  ihis  only  at  his  Father's  band  ;  that  he 
might  bellow  upon  and  apply  the  fulnefs  of  his  death  to  fome, 
or  all,  and  not  that  he  ftiould  lo  do  ?  To  him  that  workdh 
(faith  the  Apollle)  is  the  reward  not  reckoned  of  grace,  hut  of 
debt,  Rom.  iv.  4,  Are  not  the  fruits  of  the  death  ol  Chrilt, 
by  his  death  as  truly  procured  for  us,  as  if  they  had  been 
obtained  by  our  own  working  ?  And  if  fo,  though  in  refpe6l 
of  the  perfons  on  whom  they  are  beftowed,  they  are  of  free 
grace  ;  yet  in  refpe£l;  of  the  purchafe,  the  bellowing  of  them 
IS  of  debt.. 

Athly.  That  cannot  be  alTigned  as  the  compleat  end  of  the 
death  01  Chriil,  which  being  accomplilhed,  it  had  not  only 
been  pofiible  that  not  one  foul  might  be  faved  ;  but  alfo  im- 
poflible,  that  by  virtue  of  it  any  (inful  foul  fliould  be  faved. 
For  fure  the  Scripture  is  exceedingly  full,  in  declaring  that 
through  Chi  ill  we  liave  remiflion  of  fins,  grace  and  glory  (as 
alterwards.)  Butnov/ not withftanding  this,  when  Chrift  is  faid 
to  have  procured  aiid  purchafed  by  his  death,  fuch  a  right 
and  liberty  to  his  Father,  that  he  might  beftow  eternal  life 
upon  all,  upon  what  conditions  he  would;  it  might  very  well 
fland,  that  not  one  of  thofe  iTiould  enjoy  eternal  life  ;  ior 
fuppofe  the  Father  would  not  beftow  it,  as  he  is  by  no  en- 
gagement according  to  this  perfuafion  bound  to  do,  (he  had  a 
right  to  do  it»  it  is  true,  but  that  which  is  any  one's  right,  he 
may  ufe  or  not  ufe  at  his  pleafure  ;j  again,    fuppofe  he  had 

prefcribtd 


End  of  ik:  Death  of  Chrijl  ajf cried,  7  .; 

prefcrlbed  a  condition  of  works,  which  it  had  been  impoffi- 
ble  for  them  to  fulfil  ;  the  deaih  of  Chrill  might  have  had  its. 
full  end  ;  and  yet  not  one  been  faved.  Was  this  his  coming 
to  fave  finners,  to  fave  that  which  was  loft  ?  Or  could  he,  npori 
fuch  an  accomplilhrnent  as  this,  pray  as  he  did  ;  Fatiiei  i 
"  will,  that  they  whom  thou  haft  given  me  be  with  me  wbere 
*'  lam,  that  they  may  behold  mv  g'oiy,"  John  xvii,  24? 
Divers  other  reafons  might  be  ufed,  to  evert^his  fancy,  that 
would  make  thepuichafe  ot  Ch-ift,  in  refpett  of  us,  not  :a 
be  the  remiftion  ot  fins,  but  a  poffibility  of  it ;  not  falvation, 
but  a  falvability  ;  not  reconciliation  and  peace  wiili  God, 
but  the  opening  of  a  door  towards  it :  but  I  fhall  ufe  them,  in 
afTigningthe  right  end  of  the  death  of  CbrilL 

Afk  now  of  thefe,  what  it  is  that  the  Father  can  do,  and 
vyill  do,  upon  the  death  of  Chnft;  by  which  means  hi'sjuf^ 
rice,  that  before  hindred  the  execution  o^  his  good  will  to- 
wards them,  is  fatisfied  ?  and  they  tell  you,  it  is  the  entcrino- 
into  a  new  covenant  of  grace  with  them  ;  upon  the  perform^ 
ance  o^  whofe  condition  they  Ihall  have  all  che  benefits  of  the 
death  of  Chrift  applied  to  them.  But  to  us  it  feemeth  that 
Chrifthimlelf,  with  his  death  and  paflion,  is  the  chief  nro- 
mife  of  the  nezD  covenant  itfelf,  as  Gen.  iii.  15.  and  fo  the  co- 
venant cannot  be  faid  to  be  procured  by  his  death.  Befides, 
the  nature  of  the  covenant  overthrows  this  propofai ;  that 
they  that  ve  covenanted  withal,  fhall  have  fuch  and  fuch 
good  things,  if  they  fulfil  the  condition;  as  though  that  ail  de- 
pended on  this  obedience;  when  that  obedience  itfelf,  and 
the  whole  condition  of  it,  is  a  promife  of  the  covenant,  Jer\ 
xxxi.  33.  which  is  confirmed  and  fealed  by  the  blood  ot 
Chrift.  We  deny  not,  but  the  death  of  Clu  id  hath  a  proper 
end  in  refpcft  of  God ;  to  wit,  the  manifeftation  of  his  glory ; 
whence  he  calls  him  his  fcrvant,  in  whom  he  will  be  glorified, 
[fa.  xlix.  3.  And  the  bringing  of  many  fons  to  glory,  where- 
with he  was  entrufted,  was  to  the  manifeftation  and  praife  of 
his  glorious  grace,  that  {o  his  love  to  his  ele61  might  gloriouf- 
ly  appear;  his  falvation  being  borne  our,  by  Chrift,  to  the 
mmoft  parts  of  the  earth.  And  this  fuil  declaration  of  hti 
glor>Y  by  the  way  of  mercy  tempered  withjuftice,  ("  for  he 
**  fet  forth  Chrift  to  be  a  propitiation  through  faith  in  his 
"  blood,  that  he  might  be  juft,'  and  the  juftifier  of  him  which 
*•  believethinjefus,"  Rom.  iii.  .25.)  is  all  that  which  accru- 
ed to  the  Lord  by  the  death  of  his  Son  ;  and  not  any  riglt 
and  liberty  of  doing  that  which  before  he  would  have  done, 
but  could  not  for  liisjuflicCf     lv\  rcfpea  of  us,  the  end  of  the 

oblation 


y6  Faljt  Ends  removed^  and  the  f  roper 

oblation  and  bloodfliedding  of  Jefus  Chrift  was,  not  that  God 
might  if  he  would  ;  but  that  he  (hould,  by  virtue  of  that 
compacl  and  covenant  which  was  the  foundation  ot  the  me- 
rit of  Chrift,  beltow  upon  us  all  the  good  things  which  Chrift 
aimed  at,  and  intended  to  purchafe  and  procure,  by  his  offer- 
ing of  hirnfeif  for  us  unto  God  ;  which  is  in  the  next  place 
to  be  declared. 

CHAP.    III. 

^iore  particularly^  of  the  immediate  end  of  the  death  oJChiJi: 
with  thejcveral  ways  whereby  it  is  defi^ned. 

WHAT  the  Scripture  affirms  in  this  particular,  we  laid 
down  in  the  entrance  of  the  whole  difcourle  ;  which 
now,  (having  enlarged  in  explication  of  our  fenfe  and  mean- 
ing therein,)  muft  be  more  particularly  afTerted,  by  an  appli- 
cation ot  the  particular  places  (which  are  very  many)  to  our 
'ihrfis  as  before  declared  ;  whereof  this  is  the  fum  :  "  Je- 
*'  Cus  Chrift,  accordmg  to  the  counfel  and  will  ot  his  Father, 
*'  did  offer  himfelf  upon  the  crofs,  to  the  procurement  of 
"  thofe  things  before  recounted,  and  maketh  continual  inter- 
*'  ceffion ;  v^iih  this  intent  and  purpofe,  that  all  the  good 
"  things  fo  procured  by  his  death,  might  be  aftually  and  in- 
*'  fallibly  beftowed  on,  and  applied  to,  all  and  every  one  for 
"  whom  he  died,  according  to  the  will  and  counfel  of  God." 
Let  us  now  fee  what  the  Scripture  faith  hereunto  ;  the  fundry 
places  whereof  we  (hall  range  under  thefe  heads,  '^.  1^, 
Thofe  that  hold  out  the  intention  and  counfel  of  God,  xih  our 
Saviour's  own  mind ;  whofe  will  was  one  with  his  Father's,  in 
this  bufinefs.  ^dly,  Thofe  that  lay  down  the  aBual  accom^ 
plijhment  or  effeB o{  his  oblation;  what  it  did  really  procure, 
effc£l  and  produce,  '^dly,  Thofe  that  point  out  the  perfons  for 
whom  Chrift  died;  as  defigned  peculiarly  to  be  the  objeft  o£ 
this  work  of  redemption,  in  the  end   and   purpofe  of  God. 

I.  For  the  firft  ;  or  thofe  which  hold  out  the  counfel,  pur- 
pofe, mind,  intention,  and  will  of  God,  and  of  our  Saviour, 
m  this  work  ;  they  are, 

1//,  Matt.  x\ni.  15,  "  The  Son  of  man  is  come  to  fave 
"  that  which  was  loft  ;"  which  words  he  repeateth  again  upon 
another  occafion,  Luke  xix.  10.  In  the  firft  place,  they  are 
i/3  the  front  of  the  parable  o^  feeking  the  lojljheep  ;  in  the  o- 

ther 


End  of  tke  Death  of  Chrijl  ajferted.  77 

tber  place,  they  are  in  the  clofc  of  the  recovery  of  loft  Zac^ 
ckeas  :  ami  in  both  places,  fet  iorih  the  end  ot  Chrift's  com- 
ing ;  which  was  to  do  the  will  of  his  father^  bv  the  recovery 
of  loft  finners ;  as  Zaccheus  was  recovered  by  converfion, 
by  bringing  him  into  the  free  covenant,  making  hiina  fan  oj 
Abraham  ;  or  as  the  loft  Iheep,  which  he  lays  upon  his  Jho^U- 
der,  and  bringeth  home  :  fo  that  unlefs  he  findcth  that  which 
he  feekeih  for,  unlefs  he  recover  that  which  he  cometh  to 
fave  ;    he  faileth  of  his  purpofe.  ,  ^ 

2(//y,  Mait.i.  21.  where  the  angel  declareth  the  end  of 
Chrift's  coming  in  the  flefh,  and  confequcntly  of  all  his  fuf- 
ferings  theiein,  is  to  the  fame  purpofe  ;  he  was  to  fave  his 
people  from  their  fins.  Whatfoever  is  required,  for  a  com- 
pleai  and  perfeft  faving  of  his  peculiar  people  irom  their  fins, 
■was  intended  by  his  coming  ;  to  fay  that  he  did  but  in  a  part, 
or  in  fome  regard  efFe6t  the  work  of  falvation,  is  of  ill  report 
to  chriftian  ears. 

^diyy  The  like  expreflion  is  that  alfo  of  Pauly  t  Tim.  i,  15. 
evidently  declaring  the  end  of  our  Saviour's  coming,  accord- 
ing to  the  will  and  counfel  of  his  Father,  viz.  to  fave  /inner  s\ 
not  to  open  a  door  for  them  to  come  in,  if  they  will  or  can  ; 
not  to  make  a  way  pafTable,  that  they  may  be  faved  ;  not  to 
purchafe  reconciliation  and  pardon  of  his  Father,  which  per- 
haps they  ftiall  never  enjoy  ;  but  aftually  to  fave  them  from 
all  the  guilt  and  power  of  fin,  and  from  the  wrath  of  God 
for  fin  ;  which  if  he  doth  not  accomplifh,  he  fails  ol  the  end 
of  his  coming;  and  if  that  ought  not  to  be  affirmed,  furely 
became  for  no  more,  than  towards  whom  that  efFeftis  procu- 
red. The  compaft  ot  his  Father  with  him,  and  his  promife 
made  unto  him,  o\  feeing  his  feed,  and  carrying  along  the  pica- 
fur  e  of  the  Xord^  profperoufly,  Ifa.  Jiii.  10,  11.  I  before  de- 
clared ;  from  which  it  is  apparent,  that  the  decree  and  pur- 
pofe of  giving  aftually  unto  Chrift  a  believing  generation^ 
whom  he  calleth  **  the  children  which  God  gave  him,"  Heb» 
ii.  13.  is  infeparately  annexed  to  the  decree  of  Chrift's  mak- 
ing his  foul  an  offering  for  fin,  and  is  the  end  and  aim 
thereof. 

4M/y,  As  the  apoftle  further  declareth,  Eeb.  ii.  14,  15. 
"  For  as  much  as  the  children  are  partakers  of  flefti  and  blood, 
"  he  himfelf  likeways  took  part  of  the  fame  ;  that  through 
"  death  he  might  deftroy  him  that  had  the  power  of  death, 
"  that  is,  the  devil ;  and  deliver  them  who,  through  fear  of 
"  death,  were  all  their  lite-time  fubjeft  to  bondage."  Than 
which  words,  nothing  can  more  clearly   fct  forth  the  intire 

end 


78  Falji  Ends  te}noved,  and  the  proper 

enaoFthat  whole  difpenfatlon  of  the  incarnation  and  offerino'- 
of  Jeius  Cbrift;  even  a  deliverance  of  ihQ  children  whom  God, 
f^ave  hm,  trorn  the  power  of  death,  hell,  and  the  devi!,  fat 
bringing  them  nigh  unto  God  ;  nothing  at  all,  of  the  purchaf- 
ing  of  a  polFible  deliverance  for  all  and  every  one  ;  nay  ali 
are  net  ihofe  childrca  which  God  gave  him,  all  are  riot  deli- 
vered from  death  and  him  that  had  the  power  of  it,  and  there- 
fore it  was  not  all,  for  whom  he  then  took  flefh  and  blood. 
m  ^^'^'O*  ^^^^  fame  purpofe  and  intention  we  have,  EpJi,  y, 
25  26,  2/.  *'  Chrill  loved  the  church  arki  gave  hjmfelf  for 
"  it;  that  he  might  fanftity  and  cleanfe  it,  with  the. wafhing 
**  of  water  by  the  word,  that  he  might  prefent  it  to  himfelf  a 
*'  glorious  church,  not  having  fpot  or  wrinkle,  or  any  fuch 
**  thing,  but  thbit  it  ihould  be  holy,  and  without  blemifh." — 
As  alio  Tttus  ii.  14.  *'  He  gave  himfelf  for  us,  that  he  might 
"  redeem  us  from  all  iniquity,  and  purify  unto  himfelf  a  pe- 
*' culiar  people,  zealous  of  good  works."  I  think  nothing 
cm  be  clearer  than  thofe  two  places;  nor  is  it  pofTible  for  the 
wii  of  man  to  invent  exprefTions,  fo  fully  and  lively  to  fet 
out  the  thing  we  intend,  as  it  is  in  both  thefe  places  by  the 
Holy  Ghoif. — What  did  Chrifl  do?  ke  gave  himfelf ,  fay  both 
theie  places  alike;;  for  whom  ?  for  his  church,  faith  out;  for 
ij,  faith  the  other;  both  words  of  equal  extent  and  force,  as 
all  men  know.  To  what  end  did  he  this?  to  fan&ify  and 
dtanf  ity  to  prejent  it  to  himfelf  an  holy  and  glorious  church, 
Ziii'nout  fpct^or  mrinkUy  faith  he  to  the  Ephefians ;  to  redeem 
us  pom  all  iniquity,  and  to  purify  to  himfelf  a  peculiar  people, 
zealous  of  good  works,  faith  he  to  Titus.  \  afk  now,  are  ail 
men  af  this  church  ?  are  all  in  that  rank  of  men,  among 
whom  Faul  placeth  himfelf  and  Titus?  are  all  purged,  pu- 
rified, fanftified,  made  glorious,  brought  nigh  unto  Chrifl  ? 
or  doth  Chrift  fail  in  his  aim  towards  the  greateft  part  of  men  ? 
I  dare  not  clofe  with  any  of  thefe. 

6thiy.  Will  you  have  cur  Saviour  Chrifl  himfelf  exprefTmg 
this,  more  evidently  retraining  the  objeft,  declaring  his 
whole  defign  and  purpofe,  and  afhrming  the  end  of  his  death  ? 
John  xvii.  19.  *'  For  their  fakes  I  fandify  myfelf,  that  they 
*'  alfomightbe  fan^lified  through  the  truth.  For  their  fakes;" 
whcie  I  prsy  ?  "  the  men  which  thou  gave  me  out  of  the 
*'  v.'crld,"  verfe  6,  notthe  whole  world,  whom  he  prayed  not 
for,  verfe  9.  "  I  fanftify  myfelf;"  whereunto  ?  to  the 
work  X  am  now  going  about,  even  to  be  an  oblation  ;  and 
to  what  end?  hina  kai  autoi  osin  xisgiasmenoi 
£}■     ALETHEIA    that    they   alfo   may    he   truly   fanBified. 

The 


En4  vf  the  Dtath  df  Chriji  qfaied,  y^ 

The  HINA  there,  (that  \ht)\)  fignifics  ilic  intent  and 
purpofe  ot  Chrift  ;  It  dcfigns  out  the  end  he  aimed  at,  which 
our  hope  is,  and  that  is  the  hope  of  the  goTpel,  ihiit  lie  hath 
accompliihed  ;  (for  "  the  deliverer  that  comes  out  of  Sion, 
*'  turns  aw-ay  ungodlinefs  from  Jacob,"  Rom,  xi.  26.);  and 
that  herein  there  was  a  concuricnce  of  the  will  of  his  Father  ; 
yea  that  this  his  purpofe  was,  to  lu'fil  the  will  of  his  Taiher 
which  he  came  to  do. 

jthly.  And  that  this  alfo  was  his  counfel,  is  appareift,^ 
Gal.  i.  3,  4.  "  For  our  Lord  jefus  gave  himfeU  for  our  fins, 
•*  that  .he  might  deliver  us  from  this  prefent  evil  world,  accor- 
*'  ding  10  the  will  of  God  and  our  Father."  Which  will  and 
purpofe  of  hi.^,  the  aooflle  further  declares,  chuptcr-'w.  a.  p,^ 
6.  **  God  fcnt  forth  his  Son,  made  of  a  v/oman,  msde  under 
**  the  law,  to  redeem  them  that  were  under  the  law,  that  we 
*'  might  receive  the  adoption  of  Sons ;  and  becaufe  ye  are 
•'  Sons,  God  hath  fent  forth  thefpiriicf  his  Son  into  )  our 
**  hearts,  crying,  Abba  Father."  Our  deliverance  Ifom  the 
law,  and  thereby  our  freedom  from  the  grdlt  of  fm ;  our  a- 
doption  to  be  fons,  receiving  the  fpirit,  and  drawing  nigh  un- 
to God;  are  all  of  them  in  the  purpofe  of  the  Father,  rivin^ 
his  only  Son  for  us. 

8M/)'.  1  fliall  add  but  one  place  more,  of  the  very  many 
more  that  might  be  cited  to  this  purpofe  ;  and  thai  is  2  t^r. 
V.  21.  "  He  hath  made  him  10  be  fin  lor  us,  uho  knew  no 
*'  fin,  thai  we  might  be  made  the  righieoufnels  ol  Gdd  in  him." 
The  purpofe  of  God  in  making  his  Son  10  be  tm,  is,  ihat 
thofe  for  whom  he  was  made  fm,  might  become  ri^htcouQjefs;  - 
that  was  the  end  of  God's  fending  Chrifl  to  be  To,  and* 
Chrift's  willingnefs  to  become  fo.  Now,  if  the  Lord  did  not 
purpofe  what  is  not  fulfilled,  yea,  what  he  knew  fhould  never 
be  fulfilled,  and  what  he  v/ould  not  Vv-orkat  all,  that  it  might 
be  fulfilled,  (eiiher  of  which  are  mofl  atheiftical  exprclfi- 
■ons)  then  he  made  Chrifl  fm  for  no  more,  than  do  in  the 
cfFefl  become  aftually  righteoufnefs  in  him.;  fo  that  the  coun- 
fel and  will  of  God,  with  the  purpofe  and  intention  of 
Chrifl,  by  his  oblation  and  bloodfhedding,  to  fulfill  that  will 
and  counfel ;  is  from  thefe  places  made  apparent. 

From  all  which  v/e  draw  this  argument;  that  which  the  Fa- 
ther and  the  Son  intended  to  accomplidi,  in  and  towards  ali 
thofe  tor  whom  Chriii  died,  by  his  death  ;  ihat  is  mofl  cer- 
tamly  effeaed  ;  (if  any  fliall  deny  this  piopofiiion,  I  will  at 
any  time,  by  the  Lord's  afudance,  take  up  the  aflenion  of  it;) 
but  the  Father  andhb  Son  intended,  by?hs  death  of  Chrift, 

♦  to 


8o  falfe  Ends  removed,  and  the  proper 

to  redeem,  purge,  fanftify,  purify,  deliver  from  death,  Sa- 
tan, the  curfe  of  the  law,  to  quit  of  all  fin,  to  make  righte- 
oufnefs  in  Chrift,  to  bring  nigh  unto  God ;  all  thofe  for  whom 
he  died  ;  as  was  above  proved  ;  therefore  Chrift  died  for 
all  thofe,  and  only  thofe,  in  and  towards  whom,  all 
thefe  things  recounted  are  efFefted ;  which  whether  they 
are  all  and  every  one,  I  leave  to  all  and  every  one  to  judge 
that  hath  any  knowledge  in  thefe  things. 

II.  The  fccond  rank  contains  thofe  places,  which  lay  down 
the  a6lual  accomplifhmcnt  and  efFe61  ot  this  oblation  ;  or  what 
it  doth  really  produce  and  effcft,  in  and  towards  them  for 
whom  it  is  an  oblation.     Such  are, 

i/?.  Heb.  IK.  12,14.  "By  his  own  blood  he  entered  in  once 
"  into  the  holy  place,  having  obtained  eternal  redemption  for 
*'  us;  the  blood  of  Chrift,  who  through  the  eternal  Spirit  of- 
"  fered  himfelf  without  fpot  to  God,  {hall  purge  your  confci- 
**  ence  from  dead  works,  to  fcrvc  the  living  God."  Two 
things  are  here  afcribed  to  the  blood  ot  Chrift;  one  referring 
to  God,  It  obtains  eternal  redemption  ;  the  other  refpe^ring  us, 
it  purgeth  our  confciencesfrom  dead  works;  fo  that  jullification 
with  God,  by  procuring  for  us  an  eternal  redemption  from 
the  guilt  of  our  fins,  and  his  wrath  due  unto  them,  with  fanc- 
tification  in  ourfelves,  (or  as  it  is  called,  Heb.  i.  3.  *'  a  purging 
•*  our  fins")  is  the  immediate  prodluft  of  that  blood,  by  which 
he  entered  into  the  holy  place — ot  that  oblation  which, 
through  the  eternal  Spirit,  he  prefentcd  to  God,  Yea,  this 
meritorious  purging  of  our  fins  is  peculiarly  afcribed  to  his 
offering,  as  performed  before  his  afcenfion,  Heb,  i.  3.  *'  When 
*'  he  had  by  himfelf  purged  our  fins,  he  fat  down  on  the  right 
"  hand  of  the  Majefty  on  high;"  and  again  moft  exprefsly, 
Heb.  ix.  26.  "  Ke  hath  appeared,  to  put  away  fin  by  the  facri- 
*' fice  of  himfelf;"  which  expiation  and  putting  away  of  fin, 
by  the  way  of  facrifice,  mufl  needs  take  in  the  aftual  fanfti- 
fication  of  them  for  whom  he  was  a  facrifice;  even  as  **  the 
*•  blood  of  bulls  and  of  goats,  and  theafiiesolan  heifer,  fprink- 
*'  ling  the  unclean,  fandifieih  to  the  purifying  of  theflclh," 
verfe  13.  Certain  it  is,, that  whofoever  v/as  either  polluted  or 
guilty,  for  whom  there  was  an  expiation  or  a  facrifice  allow- 
ed, in  thofe  carnal  ordinances  which  had  a  Jhadow  of  good 
ihinos  to  come  ;  that  he  had  truly  a  legal  cleanfing  and  fanfti- 
fving,  to  the  purifying  of  the  flefii,  and  a  freedom  from  the 
punifhment  which  was  due  to  the  breach  of  the  law,  as  it  was 
the  rule  of  converfation  to  God's  people;  fo  much  this  facri- 
fice carnally  accomplifhed,  for  him  that  was  admitted  there- 

unto» 


End  of  the  Death  of  Chrifi  aJferUL  8 1 

unto.  Now,  thefe  things  being  but  a  Piadow  of  good  tilings  to 
come  ;  certainly  the  facrifice  o\  Chrift  did  effed  fpiritnally, 
for  all  them  for  whom  it  was  a  facrifice,  whatever  the  other 
could  typify  out;  that  is,  fpirilual  cleanfmgby  fanSlificatlon, 
and  freedom  from  the  guilt  of  fin  ;  which  the  places  pro- 
duced do  evidently  prove.  Now,  v/hethsr  this  be  accomplifh- 
ed  in  all,  and  for  them  all;  let  all  that  are  able,  judge. 
Again, 

2diy.  Chrifi,  by  his  death  and  in  it,  is  faid  to  l>^ar  our  fins  ; 
1  Pet.  ii.  24.  "  His  own  felf  bare  our  fins;"  where  you  have^ 
both  what  he  did,  bare  our  fins,  (anenenkem,  he  carried 
them  up  with  him,  upon  the  crofs)  and  what  he  intended^ 
that  zve  being  dead  to  fin,  Jhou'd  live  unto  righteoufnefs  ;  and 
what  was  theefTeft,  by  ivhojejlripesyc  were  healed.  \Vhich  lat- 
ter, (as  it  is  taken  from  the  fame  place  of  the  prophetj  where 
our  Saviour  is  afHrmed  to  bear  our  iniquities,  and  to  haver 
them  laid  on  him,  Ifia.  liii.  6,  11*)  (o  it  is  expofitory  of  the 
former;  and  will  tell  us  Vvhat  Chrifi;  did  by  bearing  cur  fins  ; 
which  phrafe  is  more  than  once  ufcd  in  the  Scripture  to  this 
purpofe.  Chrifi:  then  lo  bare  our  iniquities  by  his  death,  that 
by  virtue  of  the  ftripes  and  i^ffiiftions  which  he  underwent,  in 
his  oflfering  himfelf  for  us,  this  is  certainly  procured  and  ef- 
fefted,  that  we  fiiould  go  free,  and  not  fuffcr  any  cf  thofd 
things  which  he  underv;ent  for  us.  To  which  alfo  you  may 
refer  all  thofe  places,  which  evidently  hold  out  a  commutation, 
in  this  point  of  fuffering^  between  Chrifi  and  us;  Gal  iii* 
13.  •'  lie  hath  redeemed  us  from  the  curfe,  bring  made  a 
*•  curfe  for  us;"  with  diver.-?  others,  which  u'e  fliali  have  oc^ 
cafion  afterwards  to  mentioHi 

o^dly.  Peace  alfo,  and  reconciliation  with  God,  that  is^  ac- 
tual peace  by  the  removal  of  all  enmity  on  both  fides,  with 
all  the  caules  of  it,  is  fully  afcribcd  U)  this  oblation;  CoL  i, 
21,  22.  "  And  you  that  were  fo^Tetime  alienated,  and  qk\i'.' 
*'  mics  iri  your  mind  by  wicked  W(7rks,  vet  now  hath  he  re- 
*•  conciled  in  the  body  of  his  fiefii  through  death  ;  to  prefent 
**  you  holy  and  unblameable,  and  urircprovcable  in  his  fight ;" 
as  alio,  Eph.  ii.  J3,  14,  j^,  itS.  "  Ye  v;ho  fometimes  v/ere 
**  far  off,  are  made  nigh  by  the  blood  of  Chrifi;  for  he  ?« 
*•  our  peace,  having  abolilhed  in  his  fieOi  the  enmit)-,  even 
•*  the  law  of  ccmmandments,  that  he  might  reconcile  both 
*'  unto  God  in  one  body  by  the  crofs,  having  flain  the  enmity 
"  thereby."  To  which  add  all  thofe  places,  wherein  plenary 
deliverance  from  anger,  wrath,  death,  and  him  that  had  the 
power  of  it,  is  likewife  afierted  as  the  fruit  thereof,  as  Rom, 

L  T. 


82  I'alje  Ends  remcycd,  and  the  proper 

V.  8,  9,  10.  and  ye  have  a  further  difcovery  made,  of  the 
immediate  efre6l  of  ihe  death  of  Chilfl.  Peace  and  recon- 
cihation,  deliverance  from  wrath,  enmiiy,  and  whatever  lay 
agalnfl:  us,  to  lieep  us  from  enjoying  the  love  and  favour  of 
God  ;  all  thefe  he  eftefted  for  his  church,  "  with  his  own 
*'  blood,"  Ads  XX.  28.  Whence  all  and  every  one  for 
whom  he  died,  may  truly  fay,  '*  Who  fhall  lay  any  thing  to 
*'  our  charge  ?  It  is  God  that  jufiifieth  ;  who  is  he  that  con- 
**  demneth  ?  It  is  Chrift  that  died,  yea,  rather  that  is  rifen  a- 
*'  gain;  who  is  even  at  the  right  hand  of  God,  who  allomak- 
*'  cth  interccfhon  for  us,"  Rom*  viii.  33,  34.  which,  that 
they  are  procured  for  all  and  every  one  of  the  Sons  of  Adam, 
that  thev  all  may  ufc  that  rejoicing  in  full  afTurance,  cannot  be 
made  appear.  And  yet  evident  it  is,  that  fo  it  is  with  all  for 
whom  he  died  ;  that  ihcfe  are  the  effefts  of  his  death,  in  and 
towards  ihcm  lor  whom  he  underwent  it  ;  for  by  his  being 
iiain,  •'  he  redeemed  ihem  to  God  by  his  blood  ;  out  of  eve- 
"  ry  tribe,  and  tongue,  and  people,  and  nation  ;  and  made 
*'  Mf/7z  kings  and  priefts  unto  our  God,"  Rev.  v.  9,  10.  For 
he  •'  made  an  end  of  their  fins,  he  made  reconciliation  for 
*'  their  iniquity,  and  brought  in  everlafling  righteoufnefs,'* 
Dan.ix.  24. 

4/A/)'.  Add  all  thofe  other  places,  where  our  ii/e  is  afcrib- 
ed  to  the  death  of  Chrift  ;  and  then  this  enumeration  will  be 
perfeft.  John  vi.  33.  *'  He  came  down  from  heaven,  and 
•'  gjveth  hie  unto  the  world  ;"  furc  enough,  he  givcth  life  to 
that  Vv'orld,  for  which  he  gave  his  life.  It  is  the  world  of  his 
Jheep,  for  which  he  "  laid  down  his  life,"  J^ohn  x.  15.  even 
that  he  might  •'  give  unto  them  eternal  life,"  that  they  might 
*•  never  perifli,"  verje  28.  So  he  appeared  to  '*  abolifh  death 
"  to  bring  life  and  immortality  to  light,"  2  Ti?n.  i.  10,  as 
Elfo  Rom.  v.  6,  7,  8,  9,   10. 

Now  there  is  none  of  all  thefe  places,  but  will  afford  a 
lufhcicnt  llrength  againfi  the  general  ranfom,  or  the  univerf- 
idity  of  the  merit  ol  Chrifl.  My  leifure  will  not  ferve,  for  fo 
large  a  profecution  of  the  fubje6f,  as  the  explaining  of  that 
would  require  ;  and  therefore  I  fhall  take  from  the  who-e, 
this  general  argument,  viz.  If  the  death  and  oblation  of  Je- 
ius  Chrift  (as  a  facriiice  to  his  Father)  doth  fanftify  all  them 
for  whom  it  was  a  facrifice,  doth  purge  away  their  fin,  re- 
deem them  from  wrath,  curfe,  and  guilt,  work  for  them 
peace  and  reconciliation  with  God,  procure  for  them  life  and 
immortality,  bearing  their  iniquities  and  healing  all  their  dif- 
cafes,   then  died  he  only  for  ihofe  that  are  in  the  event  fanc- 

tified. 


End  of  the  Death  of  Chrijl  aj] tried,  83 

tificd,  purged,  redeemed,  juflificd,  freed  from  wrath  and 
death,  quickened  and  faved  ;  but  that  all  are  not  thus  fanfti- 
fied,  freed,  &c.  is  mod  apparent ;  and  thcrctore,  they  can- 
not be  faid  to  be  the  proper  object  of  the  death  of  Chrilf.-— 
The  fuppofal  was  confirmed  before  ;  the  fccond  propofition 
is  plain  from  Scripture  and  experience  ;  and  the  whole  argu- 
ment (it  1  miftake  not)  foHd. 

III.  Many  places  there  arc,  that  point  out  ;he  perfons  for 
whom  Chrift  died,  as  defigned  peculiarly  to  be  the  obje£l  of 
this  work  o\  redemption,  according  to  the  aim  and  purpofc 
of  God  ;  of  which,  fome  we  will  briefly  recount.  In  fomc 
places  they  are  called  many  ;  as  Matt,  xxvi.  28.  "  The  blood 
••  of  the  New-Teftament  is  fhcd  for  many,  for  the  remifTion 
"  of  fins ;  and^  by  his  knowledge  fliall  my  righteous  fervant 
*'  juftify  many,  for  he  Ihall  bear  iheir  iniquities,"  ]fa.  liii.  11. 
**  For  the  Son  of  man  came  not  to  be  miniflered  unto,  but 
"  to  minifter,  and  to  give  his  life  a  ranfom  for  many,"  Maik  x. 
45.  andMa^/.  xx.  28.  He  was  to  "  biing  many  ions  unto  gio- 
*'  ry;"  andfo  was  to  be  "the  captain  of  their  falvation,  through 
fuffering,"  Heh.  ii.  10.  And  though  perhaps  the  word  wa??)',  it- 
fclf,  be  not  fufhcient  to  reff  rain  the  obje£l  of  Chrifl's  death  un- 
Xofome^  in  oppofition  to  all\  becaufe  many  is  fometimes  placed 
abfolutely  {ox  all \  as  Rom.  v.  ig.  yet,  thefe  772^??^ being  defcrib- 
ed  in  other  places,  to  be  fucb,  as  it  is  mofl  certain  all  are  not  ; 
fo  it  is  a  full  and  evident  rcflriflion  of  ir.  For  thofe  many 
are  the  "  fhcep  of  Chrift,"  John  x.  15.  "  The  children  of 
**  God  that  were  fcattered  abroad,"  John  xi.,52.  thofe  whom 
our  Saviour  called /;rf//2;^«,  Rtb*  ii.  11.  "  The  childrea 
"  which  God  gave  him,"  which  were  "  partakers  of  flefh 
"  and  blood,"  r;er/fj  13,  14.  and  frequently,  thofe  who  were 
"  given  unto  him"  of  his  Father,  John  xvii.  2,  6,  9,  11. 
who  fhould  certainly  be  preferved,  vtrfi  12,  "The  iheep, 
"  whereof  he  was  the  Ihepherd,  through  the  blood  of  the 
"'  covenant,"  Heb.  xiii.  20.  His  tleEl^  Rom,  viii,  33.  and 
his  ptopUy  Matt.  i.  21,  further  explained  to  be  his  "  vifited 
"  and  redeemed  people,"  Lun^  i.  68.  even  the  people  which 
he  foreknew^  Rom.  xi.  2.  even  fach  a  people  as  he  is  faid  to 
have  at  Corinth  before  their  converfion  •  \\\%  people  by  elec- 
tion, Atls\s\\\.  10.  T\\Q  people  that  he  "  fufifered  for  with- 
*'  out  the  gate,  that  he  might  fanftify,"  ILb.  xiii.  12.  Pi's 
**  church  which  he  purchafed  with  his  own  blood,"  Ads  xx.. 
28.  which  "beloved,  and  gave  himfelf  for,"  Eph.  v.  2,5. 
ihe  many,  whofe  "  fins  he  did  bear,"  Hcb.  ix.  28.  with 
whom "  tie  confirmed  the  covenant,"  Dan,  ix.  27.     Thofe 

many 


3-i  faljc  Ends  removed^  and  the  proper 

many  being  thus  defcribed  and  fet  forth,  with  fuch  qualifica- 
eions  as  by  no  means  are  common  to  al',  but  proper  only  to 
the  cleft,  do  moft  evidently  appear,  to  be  all  and  only  thofc 
that  are  chofen  of  God,  to  obtain  eternal  life  through  the  of- 
fering and  bloodfliedding  of  Jefus  Chrift.  Many  things  are 
here  excepted,  with  much  confidence  and  clamour,  that  may 
eafily  be  removed.  And  fo  you  fee  the  end  of  the  death  of 
Chrift,  as  it  is  fet  out  in  the  Scripiure. 

That  we  may  have  the  clearer  pafTage,  we  muft  remove  the 
hindrances  that  are  luid  in  the  way,  by  fome  pretended  an- 
fwers  and  evafions,  ufed  to  efcape  the  force  of  the  argument 
drawn  from  the  Scripture,  affirming  Chrift  to  have  died  for 
many,  his  ftieep,  his  els^i,  and  the  like.  Now  to  this  it  is 
replied  ;  thit  this  reafon,  as  it  is  called,  is  weak  and  of  no 
force,  cquivoca!,  fubiile,  fraudulent,  falfe,  ungodly,  deceit- 
ful and  erroneous ;  fora'i  thefe  feveral  epithets  are  accumu* 
lated,  to  adorn  it  withal,  [Mores  Univerfaiity  of  free  Grace, 
pag.  16.)  Now  this  variety  ot  terms,  (as  1  conceive,)  ferve5 
only  to  declare,  what  copia  verborum  the  unlearned  eloquence 
of  the  author  is  woven  withal ;  for  fuch  terrible  names,  im- 
pofcd  on  that  which  we  know  not  well  how  to  gainfay,  are  a 
ibong  argum'^nt  of  a  weak  caufe.  When  the  Pharifees  were 
not  abie  to  refift  the  Spirit  whereby  our  Saviour  fpake,  they 
call  him  devil  and  Samaritan^  Waters  that  make  a  noife  are 
are  ufually  but  fiiallow.  It  is  a  proverb  among  the  Scythians, 
That  the  dogs  which  bark  moft,  bite  leaft.  Bet  let  us  fee, 
Qj.dd digraan  tanto  ferclhic  refponfcr  hiatu  ;  and  hear 'him 
ipcak  in  his  own  language.     He  fays  then, 

ly'?,  "  This  reafon  is  weak,  and  of  no  force  ;  for  the  word 
"  [many]  is  often  fo  ufed,  that  it  both  fignifies  all  and  every 
**  man,  and  alfo  amplifieth  or  fetteth  forth  the  greatnefs  of 
'*  that  number;  as  in  Dan,  xii.  2.  Ro7n.  v.  ig.  and  in  o- 
*'  ther  places,  where  [7/2./i!^?_)']  cannot  be,  nor  is  by  any  chiif- 
mn  underftood,  for  lefs  than  all  men."  To  which  I  reply, 
that, 

1.  If  the  proof  and  argument  were  taken  merely  from  the 
?ivord  ?^anyt  and  not  from  the  annexed  defcription  of  thofe 
many,  with  the  prefuppofed  diflinclion  of  all  men  into  feveral 
forts,  by  the  purpofe  of  God,  this  exception  would  bear 
^ome  colour;  but  for  this  fee  our  arguments  following.  On- 
}y  by  the  way  obferve,  tha:  he  that  fhall  divide  the  inhabitants 
ofany  place,  as  at  London,  into  poor  and  iich,  thofe  that  want, 
and  thofe  that  abound  ;  aherwards  affirming,  that  he  will  be- 
ftov/  his  bounty  on  many  at  London,  ©n  the   poor,  on  thofe 

that 


End  of  tht  Death  of  Chrijl  aJfaUd.  i^<; 

that  want  :  he  will  be  eafily  underllood  to  give  unto,  and  bc- 
ftow  it  upon  them,  only. 

2.  Neither  of  the  places  quoted  prove  direftly,  that  wa«y 
mull  neceffarily  in  tiiem  be  taken  tor  all.  In  Daa.  xii.  2.  a 
diftribution  ot"  the  word  to  the  leveral  parts  of  the  aflirniation 
mud  be  allowed  ;  and  f^ot  an  application  ot  it  to  the  whole, 
as  fuch  ;  and  fo  the  fenfe  is,  the  dead  Ihall  arife,  many  to  life, 
and  many  to  fhame  ;  as  in  another  language  it  would  have 
been  expreiled  ;  neither    are   fuch    Hebraifms  unufual  ;  be- 

fides,  perhaps,  it  is  not  improbable,  that  many  are  faid  to  rife 
to  life,  becaufe  as  the  apoftle  fays,  all  (hall  not  die.  The 
like  alfo  mav  be  faid  oS.  Rom.  v.  19.  Though  the  many  there 
feem  to  be  all,  yet  certainly  they  are  not  called  fo  ;  with  any 
intent  to  denote  all,  with  an  amplificaiion,  (which  that /«a«y 
ihould  be  to  «//,  is  not  likely  ;)  for  there  is  no  comparifou 
there  inftiiuted  at  all,  between  number  and  number,  of  thofe 
that  died  by  Adam's  difobedience,  and  thofe  that  are  made  a- 
live  by  the  righteouinefs  of  Chritt  ;  but  only  in  the  effefts  of 
the  fin  of  Adam  and  the  righteoufnefs  of  Chrift,  together 
with  the  way  and  manner  of  communicaiiug  death  and  lile 
from  the  one  and  the  other ;  whereinto  any  confideraii- 
on  of  the  number  of  the  participators  of  thofe  eflfeft?,  is  not 
inferted. 

3.  The  other  places  whereby  this  fliould  be  confirmed,  I 
am  confident  our  author  cannot  produce,  notvvithftanding 
his  tree  inclination  ior  fuch  a  referve,  thefe,  thefe  being  the 
places  which  are  in  this  cafe  commonly  urged  by  Arminians  ; 
but  if  he  could,  they  would  be  no  way  material  to  infringe 
our  argument ;  as  appeareth  by  what  was  faid  before. 

odly.  '*  This  real'on  f he  adds)  is  equivocal,  fubtile  and 
"  fiaudulent ;  feeing  where  all  men  and  every  man  is  affirm- 
*'  ed  of,  the  death  of  Chrilf,  as  the  ranfom  and  propitiation, 
"  and  the  fruits  thereol  only,  is  afFumed  for  them;  but  where 
*'  the  word  manyh'm  any  place  ufed  in  this  bufmefs,  there  are 
"  more  ends  of  the  death  of  Chrilf,  than  this  one  affirmed 
•'  of." 

Reply,  1.  It  is  denied  that  the  death  of  Chrilf,  in  any  place 
of  Scripture,  is  faid  to  be  for  all  men,  or  for  every  man  ; 
which  with  fo  much  confidence  is  fuppofed  and  irapofed  on 
U5,  as  a  thing  acknowledged. 

2.  That  there  is  any  other  end  of  the  death  of  Chrifl,  be- 
fides  the  fruit  of  his  ranfom  and  propitiation,  dire6f  !y  intend- 
ed, and  not  by  accident  attending  it ;  is  utterly  faife;  yea 
what  other  end  ; he  ranfom  paid  by  Chrilf,  and  the  atonement 


8o  Falfe  Ends  removed^  and  the  proper 


made  by  him,  can  have,  bat  the  fruits  of  them,  is  not  ima» 
ginabls.  The  end  of  an/  work,  is  the  fame  with  the  fruit, 
effeft,  or  produfcl  of  it  ;  fo  that  this  wild  diftinftion,  of  the 
ranfom  and  propitiation  of  Chrift  with  the  fruits  of  them  to 
be  for  all,  ani  other  ends  ot  his  d^ath  to  be  only  for  many, 
is  an  aflertion  neither  equivocal,  fubtile,  nor  fraudulent ;  but 
1  fpeak  to  whit  I  c  jnceive  the  meaning  of  the  place  ;  for 
the  words  themfelves  bear  no  tolerable  fenfe. 

3.  The  obfervation,  that  where  the  word  many  is  ufed, 
many  ends  are  defigned,  but  where  all  are  fpoken  of,  there 
only  the  ranfom  is  intimated,  is,  (1.)  Difadvantageous  to 
the  author's  perfuafion,  yielding  the  whole  argument  in  hand ; 
by  acknowledging  that  where  m:iny  are  mentioned,  there  alt 
cannot  be  underftood ;  becaufe  more  ends  of  the  death  oi 
Chrift,  than  do  belong  to  all,  are  mentioned  ;  and  [o  confef- 
fedly  all  the  other  anfwers,  to  prove  that  by  many'y  all  are  to 
be  underftood,  are  againft  the  author's  own  light.  (2.)  It  is 
frivolous ;  for  it  cannot  be  proved,  that  there  are  more  ends 
of  the  death  of  Chrift,  befides  the  fruit  of  his  ranfom. 
(3.)  It  is  falfe;  for  where  the  death  of  Chrift  is  fpoken  of, 
as  for  7nany,  he  is  faid  to  give  his  life  a  ranfom  for  them,  Matt* 
XX.  28.  which  are  the  very  words,  where  he  is  faid  to  die 
for  ally  1.  Tim,  ii.  6.  What  difference  is  there  in  thefe,  what 
ground  for  this  obfervation  ?  Even  fuch  as  thefe,  are  divers 
others  of  that  author's  obfervations ;  as  his  whole  10th  chap- 
ter is  fpent  to  prove,  that  wherever  there  is  mention  of  the 
redemption  purchafed  by  the  oblation  of  Chrift,  there  they 
for  whom  it  is  purchafed  are  always  fpoken  of  in  the  third 
pcrfon,  as  by  atlth^  worlds  or  the  like;  when  yet,  in  the  ift 
chapter  of  his  book,  himfelf  produceth  many  places  to  prove 
this  general  redemption,  where  the  perfons  for  whom  Chrift 
is  faid  tofuffer,  are  mentioned  in  the  firft  or  fecond  perfons, 
as  1  Pet,  ii.  24,  and  iii  18.  Ifa.  liii.  c,  6.  1  Cor,  xv.  3.  GaL 
iii.  13,  &c. 

3i/)',  He  proceeds ;  "  This  reafon  is  falfe,  and  ungodly; 
"  for  it  is  no  where  in  Scripture  faid,  that  Chi  ift  died  or  gave 
^*  hinifeit  a  ranfom  but  for  many,  or  only  for  many,  or  orily 
"  for  his  flieep  ;  and  it  is  ungodlinefs  10  add  to,  or  diminiOi 
*'  froni,  the  words  of  God  in  Scripture.'* 

R^ply  1.  To  pafs  bv  the  loving  terms  of  the  author,  and 
allowing  a  grain  to  make  the  fenfe  current  ;  I  (2iy,  that  Chrift 
sinrming  that  he  gate  his  Hfe  for  many,  for  his  Qieep,  being 
friid  to  die  for  his  Church,  and  innumerable  places  of 
Scripture   witnefling,  that   all    men  are  not  of  his    iheep. 


End  of  the  Death  of  Chriji  aJferteL  87 

of  his  Church  ;  we  argue  and  conclude,  Ly  juft-  and  un- 
deniable confequence,  that  he  died  not  Tor  ihofe  who  arc 
not  fo.  It  this  be  adding  to  the  word  of  God,  (being  only 
anexpofition  and  unfolding  of  his  mind  therein)  who  ever 
fpake  from  the  word  of  Gud  and  was  guiiilel^  ?  But  it  were 
cafy  to  recriminate. 

«.  Let  it  be  obfcrvcd,  that  in  the  very  place  where  our  Sa. 
viour  fays,  that  he  gave  his  hfe  for  lils  fheep,  he  prefenily 
adds,  that  feme  are  not  ot  his  fheep,  John  x.  26.  which  if  ii 
be  not  equivalent  to  his  fheep  only^  1  know  not  what  is. 

^thly,  •'  But,  fayshe^  the  reafon  is  deceitful  and  er  cncotis ; 
*'  for  the  Scripture  doth  nowhere  fay,  thofe  many  he  died 
*'  for  arc  his  fheep,  (much  lefs  his  eleft,  as  the  reafon  intends 
*•  it)  As  lor  the  place,  John  x.  i^.  ufually  inftanccd  to  this 
"  end,  it  is  therein  much  abufed  ;  for  our  Saviour,  John  x. 
*'  did  not  fet  forth  the  difference  between  fuch  as  he  died  tor, 
*'  and  fuch  as  he  died  not  for  ;  or  iuch  as  he  died  for  fo  and 
**  fo,  and  not  fo  and  fo ;  but  the  difference  between  thofe  that 
*'  believe  on  him,  and  thofe  who  believe  not  on  him,  verfts 
"  4,  5,  14,  26,  27.  The  one  hear  his  voice  and  follow  him, 
**  the  other  not.  Nor  did  our  Saviour  here  fet  forth  the  pri- 
*'  vileges  of  all  he  died  for,  or  whom  he  died  tor  fo  and  fo ; 
"  but  of  thofe  that  believe  on  him  through  the  miniffration 
"  of  the  gofpel,  and  fo  to  know  him,  and  approach  to  God^ 
"  and  enter  the  kingdom  by  him,  verfes  3,  4,  9,  27.  Nor 
*'  was  our  Saviour  here  fetting  forth  the  excellency  of  thofe 
"  for  whom  he  died,  or  died  for  fo  only  ;  wherein  they  arc 
*'  preferred  before  others ;  but  the  excellency  of  his  own 
"  love,  with  the  fruits  thereof,  to  thofe  (not  only  that  he 
"  died  for,  but  alfo)  that  are  brought  in  by  his  miniftralion 
**  to  believe  on  him,  verfis  11,  27.  Nor  was  our  Saviour 
•'  here  treating  fo  m.uch  of  his  ranfom-giving  and  propitia'ion- 
'•  making,  as  of  his  miniffration  of  ths  gofpel  ;  and  (o  of  his- 
*'  love  and  faithfulnefs  therein  ;  wherein  he  laid  down  his 
"life,  for  thofe  mini  ftred  to,  and  therein  gave  us  an  exam- 
"  pie,  not  to  make  propitiation  for  fin,  but  to  teffifV  love  in 
*'  fuffering." 

Reply,  1  am  perfaaded  that  nothing  but  an  acaujiintcdnefs 
with  the  condition  of  the  times  v/nerein  we  iive^n  afford 
mc  fan^uary  from  the  ccnfure  of  the  reader,  to  hi  lavifli  of 
precious  houis,  in  confidering  and  iranfcribing  fuch  canting 
lines  as  thefe  lafl  repealed.  But  yet,  feeing  better  cannot  be  af- 
forded, we  muft  be  content  to  view  fuch  evafions  as  thefe; 
all  Vi'hofe  ffrcngth  is  in  incongruous  expreffions,   incoherent 

firucture. 


85  ^alfc  Ends  removed,  and  the  proper 

flriiftnrc,  cloudy  and  windy  phrafes ;  all  tending  to  raifc  fuch 
a  mighty  fog,  as  that  the  bulinefs  in  hand  might  not  be  per- 
ceived, being  loft  in  this  fmoke  and  vapour,  caft  out  to  dark- 
en the  eyes  and  amufe  the  fenfes  of  poor  fcduced  fouls.  The 
argument  undertaken  to  be  anfwercd,  being,  that  Chrift  is 
faid  to  die  for  many,  and  thofe  many  are  defcribed  and  de- 
figned  to  be  his  Iheep,  as  John  x.  What  anfwer,  I  pray,  or 
any  thing  like  thereunto,  is  thtre  to  be  picked  out  of  this 
confufed  heap  of  words  which  we  have  recited?  So  that  I 
might  fafely  pafs  the  whole  cvafion  by,  without  further  ob- 
fervation  on  it,  but  only  to  defire  the  reader  to  obferve,  how 
much  this  one  argument  preflcth,  and  what  a  nothing  is  that 
heap  oi  confufion  which  is  oppofed  to  it.  But  )  et,  left  any 
thing  fhould  adhere,  I  will  give  a  few  annotations  to  the 
place,  leaving  the  full  vindication  of  them,  until  1.  come  to 
iheprefling  of  our  arguments.     I  fay  then, 

2.  That  the  many  Chrift  died  for,  were  his  fheep,  was 
before  declared;  neither  is  the  place  of  John  x.  at  all  abufed, 
our  Saviour  evidently  fetting  forth  a  difference  between  them 
for  whom  he  died,  and  thofe  for  whom  he  would  not  die; 
calling  the  firft  his  ftieep,  verfe  15.  thofe  to  whom  he  would 
give  eternal  life,  verfe  28.  thofe  given  bim  by  his  Father, 
chapter  xvii.  evidently  diftinguifhing  them  from  others  who 
were  not  fo.  Neither  is  it  material,  what  was  the  primary 
intention  of  our  Saviour  in  this  place;  from  which  we  do 
not  argue,  but  from  the  intention  ?<nd  aim  ot  the  words  lie 
ufes,  and  the  truths  he  reveals,  far  that  end  aimed  at,  which 
was  the  conlolation  of  believers. 

2.  For  the  difference  between  them  he  died  for  fo  and  fa r 
and  thofe  he  died  iox  fo  and  fo  ;  we  confefs  he  puts  none; 
for  we  fuppofe  thai  ih^sfba^ndfo,  doth  neither  exprefs  nor 
intimate  any  thing,  that  raay  be  fuitable  to  any  purpole  of 
God,  or  intent  of  our  Siiviour  in  this  bufinefs  ;  to  us,  for 
whom  he  died,  he  died^  in  the  fame  manner,  and  lor  the  fame 
end. 

3.  We  deny,  that  the  primary  difference  that  h-crc  is  made 
by  our  Saviour,  is  between  believers  and  not  believers ; 
but  itisbetyytoi  clecl  and  not  cle£i,  fhecp  and  not  flieep ;  the 
thing  whfreSrtlicv  are  thus  dilTerenced,  being,  the  believing 
of  the  one,  csllecl  hearing  of  his  voice  and  knowing  him,  and 
the  notbelievin-T  of  the  otiier  ;  the  foundation  cf  thefe  a8s 
beincr,  their  diiferent  condition,  in  refpcft  of  God's  purpofe 
snd  Chrift's  love,  as  is  apparent  from  the  antirhefis  and  op- 
pcfition  v/hichye  have  in  verfs  26  and  27.    "  Ye  believe  not, 

becaufe 


mm 


End  of  tilt.  I):ath  ej  Chrijt  ajfcrted.  % 

becaufc  ye  are  not  of  my  Cheep ;  and,  my  Oieep  hear  my  voice." 
Firft,  there  is  a  diftin6lion  put  in — the  a6i  ot"  believing  and 
hearing;  and  then  is  the  foundation  of  this  diilinclion  afforted, 
from  their  diftlnguifhed  flate  and  condition  ;  the  cne  being 
not  his  (hecp,  the  other  being  fo,  even  them  whom  he  loved 
and  gave  his  lite  for. 

4.  It  is  nothing  to  the  bufinefs  before  us,    what  privilegMwi 
our  Saviour  here  expreffeth;  our  queftion  is,    for   whom   KfiL 
fays  he  would  give  his  life,  and  that  only.     Again,    the   ficl^ 
quent  repetition  of  that  ufelefsyi  a«iy^,    ferves  for    nothing 
but  to  puzzle  the  poor  ignorant  reader.     Moreover   v/e  deny 
that   Chriil  died  tor  any,   hut   thofe   who  ftiall  certainly   \>t 
brought  unto  him  by  the  miniftration  of  thegofpei;   fo  that 
there  is  not  (a  not  only  thofe.  whom  hi  died  Jor,  but  aJjo  ihofe 
that  are  brought  in  unto  him)  tor  he  died   for  his  fheep,   and 
his  fheep  hear  his  voice;  they  for  whom  he   died,  and  thofe 
that  come   unto  him,  may   receive   difF^rcnt    qualifications; 
but  they  are  not  feveral  perfons. 

5.  The  queffion  is  not  at  all,  to  what  end  our  Saviour  here 
malies  mention  of  his  death  ;  but  for  whom  he  died,  who  are 
exprefsly  faid  to  be  his  flieep,  which  all  are  not.  His  inten- 
tion is,  to  declare  the  giving  of  his  life  for  a  ranfom,  snd 
that  according  to  the  commandment  received  of  his  Father, 
verfe  18. 

6.  The  love  and  faithfulnefs  of  Jefus  Clirifl,  in  tlie  mini- 
ftration of  the  gofpel,  that  is,  his  performing  I'le  oiTice  of  the 
Mediator  of  the  new-covenant,  is  feeji  in  no'hing  more,  than 
in  giving  his  life  for  a  ranfom,  John  xv.  13.  Here  is  not  one 
wordof  givingus  an  example;  thoughin  laying  down  his  life^ 
he  did  that  alfo;  yet  here,  it  is  not  improved  to  that  purpofe. 

From  thefe  brief  annotations,  I  doubt  not  but  that  it  is 
apparent,  that  that  long  difcourfe  before  recited,  is  nothing 
but  a  miferable  miftaking  ol  the  text  and  quellion;  which  (he 
euthor  perhaps  perceiving,  he  adds  divers  ether  evafions ; 
which  follow : 

c^thly,  •*  Befide:,  (faiii  he)  the  oppofiiion  nppenrs  here  to 
*'  be,  not  fo  much  bet-.vccn  elc61:  and  not  elett;  as  between 
*'  Jews  cal'ed,  and  Genfiles  uncalled." 

Reply.  The  oppofuion  is  between  fheep  and  not  fliecp  :  snd 
that  with  reference  to  their  ele£lion,  and  not  their  vocation. 
Now,  who  would  he  have  fignified,  by  the  «:7/^:<?r/??  thofe  / 
that  were  not  called,  the  Gentiles;  but  that  is  againft  the  text, 
terming  them  nicer; ;  tliat  is,  in  defignaiion,  though  not 
as  yet  called,  verfe  16.  And  who  are  the  called  ?  the  Jews ; 
.  '  M  true. 


00 


Falfe  Ends  removed,  and  the  propet 


true,  they  were  then  outwardly  called ;  yet  many  of  then* 
were  not  fheep,  vzrft  26.  Now  truly,  fuch  evalions  from  the' 
force  of  trwth,  as  this,  by  To  foul  corrupting  of  the  word  of 
God,  isnoftnall  provocationof  the  eye oHiis  glory.  But  he  adds, 
^thly.  '*  Befides,  there  is  in  Scripture  great  difference  be- 
**  tvv^een  flieep,  and  fheep  of  his  flock  and  pafture,  of  which 

»he  here  fpeaketh,  verjts  4,  5,  11,  15,  16." 
Rep.  This  unrighteous  diftindion,  well  explained,  mufl 
needs  no  doubt  (if  any  know  howj  give  a  great  deal  of  light 
to  the  bufinefs  in  hand.  If  there  be  a  diftinftion  to  be  allow- 
ed, it  can  be  nothing,  but  that  the  fheep  who  are  fimply  fo 
called,  are  thofe  who  are  only  {o  to  Chiift  from  the  donati- 
on o\  his  Father  ;  and  the  flieep  of  his  paff  ure,  thofe  who  by 
the  effeftual  working  of  the  Spirit  are  aftually  brought  home 
to  Chrift  :  and  then  of  both  forts  we  have  mention  in  this 
chjpter,  verfe  16.  vtrfe  27.  both  making  up  the  number  of 
thoie  flieep  for  whom  he  gave  his  life,  to  whom  he  giveih 
life.     But  he  proceeds. 

'jthly,  "  Befides,  fheep  [vcrftA^^  5.  n,  1<5-)  are  not  menti- 
"  oned,  as  all  thofe  for  whom  he  died  ;  but  as  thofe  who  by' 
*'  his  minillration  are  brought  in  to  believe,  and  enjoy  the 
**  benefit  of  his  death,  and  to  whom  be  miniftreth  and  com- 
**  municateth  the  Spirit." 

Uep.  1.  The  fubftance  of  this  and  the  other  exceptions,  is, 
that  by  flieep  is  meant  believers  ;  which  is  contrary  to  verfc 
16.  calling  them  fheep  who  are  not  as  yet  gathered  to  his  fold. 
2.  That  his  flieep  are  not  mentioned,  as  thofe  tor  whom  ht 
died,  is  in  terms  coniradiftory  ioverfc  15,  "I  lay  down  my 
••  life  for  the  flieep."  3.  Between  thofe  for  whom  he  died, 
and  thofe  whom  he  britigsin  by  the  miniftration  of  his  Spirit, 
there  is  no  more  difference,  than  is  between  Peter,  James 
and  John,  and  the  three  Apoftles  that  were  in  the  mount 
with  our  Saviour  at  his  transfiguration.  This  is  childifh  fo- 
phiflry,  to  beg  the  thing  in  queftion  ;  and  thru  ft  in  the  opi- 
nion controverted,  irvto  the  room  of  an  anfwer.  4.  That 
bringing  in,  which  is  here  mentioned,  to  believe,  and  enjoy 
the  benefit  of  the  death  of  Chriff  ;  is  a  moft  fpecial  fruit  and 
benefit  of  that  drath,  certainly  to  be  conferred  on  all 
thera  for  whom  he  died  ;  or  elfe,  mcft  certainly  his  death 
will  do  them  no  good  at  all.     Once  more,  and  we  have  done; 

SM/y.  **  Befides,  here  is  more  ends  of  his  death  mentioned, 
'*  than  ranfom  or  propitiation  only  ;  and  yet  it  is  not  faid^ 
"  only  for  his  flieep  ;  and  when  the  ranfom  or  propitiation 
•»  only  is  mentioned,  it  is  faid  for  all  men.     So  that  this  rea- 

«  foa 


End  of  the  Death  of  Chnji  aftrttd,  91 

"  fon  appears  weak,  fraudulent,  ungodly  and  erroneous."  jtfM 
Rip,  1,  Hereis  no  word  nnentloned  nor  iniimated,  of  the^^H 
death  of  Chrift  ;  but  only  that  which  was  accomplifhed  by  ^^^ 
his  being  a  propitiation,  and  making  his  death  a  ranfom  for 
us,  wirh  the  fruits  which  certainly  and  infallibly  fpring 
therefrom.  2.  If  more  ends  than  one,  of  the  death  of  Chrift, 
.are  here  mentioned,  and  fuch  as  belong  not  unto  all  ;  wh)r 
do  you  deny,  that  he  fpeaks  here  ot  his  fheep  only  ?  take  heed 
or  you  will  fee  the  truth.  3  Where  it  is  faid  of  all  men,  I 
know  not  ;  but  this  I  am  fure  of,  that  Chrifl  is  faid  to  give 
his  life  a  ranfom,  and  that  only  mentioned,  where  it  is  not 
faid  for  all,  as  Matt.  xx.  28.  Mark  x.  45.  And  fo  from 
thofe  brief  annotations  I  hope  any  indifferent  reader  will  b« 
able  tojudge  ;  whether  the  reafon  op;>ofed,  or  the  excepti- 
ons agdinfl  it  devifed,  be  to  be  accounted  weak,  fraudulent, 
ungodly  and  erroneous. 

Although  I  fear,  that  in  this  particular  I  have  already  en- 
trenched upon  the  reader's  patience;  yet  I  cannot  let  pafs 
the  difcourfe  immediately  following  in  the  fame  author,  to 
thofe  exceptions  which  we  lad  removed,  (laid  by  him  ag^.inft 
the  arguments  we  had  in  hand,)  without  an  obelifl<. ;  .as  alfo 
an  oblervation  of  his  great  abilities,  to  caft  down  a  man  of 
clou.is,  which  himfelf  had  fet  up,  to  manifeil  his  fkill  in  its 
defti'uftion.  To  the  preceding  difcourfe,  he  adds  another  ex- 
ception, which  he  impofeth  on  thofe  that  oppofe  univerfal 
redemption,  as  though  it  were  laid  by  them,  aoainftthe  under- 
ilanding  of  the  general  expreffions  in  the  Scripture,  in  that 
way  and  fenfe  wherein  he  conceives  them  ;  and  it  is,  that: 
thofe  words  were  fitted  for  the  time  of  Ciiriff  and  his  apoftles, 
having  another  meaning  in  them  than  they  ieem  to  import. 
Now,  having  thus  gaily  trimm.ed  and  let  up  this  man  of  ftraw, 
to  whofe  framing  I  dare  boldly  f^yjj^t  one  of  his  acjptfaries 
did  ever  contribute  a  penful  of  in^j||Po  fiiew  his  rare  (kill,  he 
chargeth  it  with  I  know  not  how  many  errors,  blafphemies, 
\)^^,  fet  on  with  exclamaiions  and  vehement  outcries,  uniii  it 
tumble  to  the  ground.  Had  he  not  fometimes  anfwered  an  ar- 
gument, he  would  have  been  thought  a  moff  unhappy  difpu- 
tant ;  now,  to  make  fure  that  once  he  would  do  it,  I  believe  he 
was  very  careful  that  the  objedion  of  his  own  framing,  (liould 
not  be  too  flrong  for  his  own  defacing;.  In  the  mean  time, 
bow  blind  are  they  that  admire  him  for  a  combatant  ;  who  is 
fkilful,  only  at  fencing  with  his  own  fiiadow  ;  and  yet  with 
luch  empty  janglings  as  thefe,  proving  what  none  denies,  an- 
iwering  what  none  objc6ls  j  is  the  greateP!:  part  of  Air.  Mort\ 
bookftufFed,  CHAP. 


p2  Talfi  Ends  ronoved,  and  the  proper 

CHAP.      IV. 

Of  the  diJlinBion  if  impe.tr adon  and  application  :  tJie  uje  ani 
abufe  thereof ;  with  the  opinion  of  (he  adverfaries,  upon  the 
whole  matter  in  controverfy,  unfolded ;  and  the  quejlioit 
on  bothfdes  fated* 

THE  further  reafons  whereby  the  precedent  difcourfe  may 
be  confirmed,  I  defer,  until  I  come  to  oppofe  fome  ar- 
guments to  the  general  ranlom.  For  the  prefent,  I  (hal!  on- 
ly take  away  that  general  anfwer  which  is  ufually  given  to 
the  places  of  Scripture  produced,  to  wave  the  fenfe  of  them  ; 
which  is  PiiARMACON  PANSOPHON  to  our  adverfafics, 
and  ferves  them,  as  they  fuppofe,  to  bear  up  all  the  weight 
wherewith  in  this  cafe  they  arc  urged. 

I.  They  fay  then,  that  in  the  oblation  of  Chrift,  and  con- 
cerning the  good  things  by  him  procured,  two  things  areto  be 
confidercd  ;  firlf ,  the  impetration  or  obtaining  of  them  ;  and 
I'econdly,  the  application  of  them  to  particular  perfons.  The 
tirfl  (fay  they)  is  general,  in  refpeft  o\  all  ;  Chrift  obtained 
snd  procured  all  good  things  by  his  death,  ot  his  Father,  re- 
f:onciliation,  redemption,  forgivenefs  of  fins,  for  all  and  eve- 
ry man  in  the  world  ;  if  they  will  believe  and  lay  hold  upon 
liira  ;  but  in  refpeft  oi  application,  they  arc  a6lually  beftowed 
and  conferred  but  on  a  tew;  becaufe  but  a  few  believe, 
which  is  the  condition  ©n  which  they  are  beftowed.  And  in 
this  latter  fenfe  ire  the  texts  of  Scripture,  which  we  have  ar- 
gued, all  of  them  to  be  u.iderftood  ;  fo  that  they  do  no  whit 
impeach  the  univerfality  of  merit,  which  they  aflert;  but  on* 
]y  the  univerfality  of  application,  which  they  alfo  deny.  Now 
this  anfwer  is  commonly  fet  forth  by  them  in  various  terms, 
and  (iivers  drcffes ;  accorfipg  as  it  feems  beft  to  them  that 
ule  it,  and  moft  fubfervieU:  to  their  feveral  opinions.     For, 

ifl.  Some  of  them  fay,  that  Chrift  by  his  death  and  pafli- 
on  did  abfolutely,  according  to  the  intention  of  God,  pur- 
chafe  for  all  and  every  man,  dying  for  them,  remifllon  of  fins 
and  reconciliation  with  God  ;  or  a  reftitution  into  a  ftate  of 
grace  and  favour  ;  all  which  ftiall  be  aftually  beneficial 
to  them,  provided  that  they  do  believe.  So  the  Armi- 
nians. 

idly.  Some  again  ;  ^  that  Chrift  died  for  all  indeed  ;  but 
conditionally  lor  fome,  if  they  do  believe,  or  will  fo  do, 
(which  he  knows  they  cannot  of  ihemfelves  ;)  arid  abfolutely 

iol? 

f  Cqmero^  Tefiarduf^  Amiraldus, 


End  of  the  Death  cf  Chrijl  oJfuUd, 


'J'") 


ife; 


for  his  own,  even  them  on  whom  he  purpofeth  .to  bellovv 
faiih  and  grace,  fo  atiualty  to  be  made  pcfredors  .If' die  good 
things  by  him  purchafcii,  So  Camerc,  and  the  divines  of 
France,  which  follow  a  new  method  by  him  devifed. 

o^dly.  Some  f  diftinguiih  of  a  two-fold  reconciliation  and 
redemption  ;  one  wrought  by  Chriftwiih  God  for  inan,  which 
(fay  ihzy)  is  general  tor  all  and  every  man  ;  fecondly,  a  re- 
conciliation wrought,  by  Chrid  in  man  unto  God,  brin;jin^ 
them  a61ually  into  peace  with  him. 

And  (undry  oih-r  ways  there  are,  v.hereby  men  expref^ 
their  conceptions  in  this  bufniefs.  The  fum  of  all  comes  to 
this,  and  th?  weight  of  ail  lies  upon  ih?.t  diftindion  which  wc 
before  recounted,  viz.  that  in  refpeft  of  impetration,  Chriil 
obtained  redemption  and  reconciliation  for  ail  ;  in  iefpt£t  of 
application,  it  is  beftowed  only  on  iheni  'Ahodo  believe,  ^.•[id 
continue  therein. 

II.  Their  arguments  whereby  they  prove  the  generality  of 
the  ranfom  and  univerfality  of  the  reconciliation,  muff  after- 
wards be  cor;fidercd  ;  for  the  prefent,  we  handle  only  tho 
diftinBion  iticlf,  the  meaning  and  mifapplication  whercct  i 
{hall  briefly  declare;   which  will  appear,  if  we  confider, 

\fl.  The-  true  nature  and  ir.eaning  of  this  diHin^lioii,  and 
the  true  ufe  thereof;  for  we  do  acknowledge,  that  it  may  be 
ufcd  in  a  found  fcnfc  and  right  meanirg,  ^which  way  fotver 
you  exprefs  it  ;  either  by  impetraiion  and  application,  or  by 
procuring  reconciliation  with  God,  and  a  v/orking  of  recon- 
ciliation in  us.  For  by  impdration,  we  mean  the  meritorious 
purchafc  cf  all  good  things  made  by  Chi  iff  for  u?,  with  and 
of  his  Father  ;  z^ndhy  applicaiicn,  the  a^ual  enjoyment  of 
ihofegood  things  upon  our  believing;  as  if  a  mian  pay  ^a  price 
for  the  redeeming  of  captives  ;  the  psying  cf  tlie  piicetuppli- 
€th  the  room  of  the  impttraiioh  of  wyifch  we  fjeak,  ancl  the 
freeing  cf  the  captives,  is  as  the  application  u:  ir.  Yet  then 
we  mull  obfcrve, 

1.  That  this  dift inclion  haih  no  place  in  the  irctcniicn  *nd 
purpcfc  o\  Chrilf,  but  only  in  refpsct  ot  the  thing.5  procured  by 
him.  For  in  his  purpoft-,  they  are  belli  united  ;  hii  fail 
end  and  aim  being,  to  deliver  us  lioni  al!  evil,  and  to  procure 
all  good  actually  to  be  beftowed  upon  us  ;  but  in  refpcd  ct" 
the  things  tkemfck'cs,  they  may  be-eonfidered  as  either  procur- 
ed by  Chrifl,  eras  beflcwed  on  us. 

2:  That  the  will  of  God  is  not  at  aM  ccndi'ional,  in  this  bufi. 
jiefs ;  as  iho'  he  gave   Chril!;  to  cbt..ia   peace,  rccci;ci!ijtioii 

and 

t  More,  with  fomc  others  cf  laic. 


Q4  ^^^If^  ^^^^  removed,  and  the  proper 

:ir\^  forgivenefs  of  fins,  upon  condition  that  we  do  believe. 
There  is  a  condition  in  the  things,  but  none  in  the  will  of 
God  ;  that  is  abfolute,  that  fuch  things  fliould  be  procured^ 
and  beflov\ed. 

3  That  a// the  things  which  Chrift  obtained  for  us,  are  not 
beftowed  upon  condition  ;  but  Jbme  of  them  abfolutely  ;  and 
as  for  thofe  that  are  beftowed  upon  condition  ;  the  condition 
on  which  they  are  bellowed,  is  aftualiy  purchafed  and  procur- 
ed for  us,  upon  no  condition,  but  only  by  virtue  of  the  pur- 
chafe.  For  inftance  ;  Chrift  hath  purchafed  remifTion  oi  fins 
and  eiernal  life  for  us,  to  be  enjoyed  on  our  believing,  upon 
che  condition  of  faith  ;  but  faith  itfelf,  which  is  the  condition 
of  them,  on  whofe  performance  they  are  beftowed,  that  he 
hath  procured  for  us  abfolutely,  on  no  condition  at  all.  For^ 
what  condition  foevcr  can  be  propofed,  on  which  the  Lord 
Ihould  beftow  faith;  I  fliall  afterward  fhew  it  vain,  and  t* 
run  into  a  circle. 

4.  That  both  thefe,  impetration  and  application^  have  for 
their  objefts  the  fame  individual  perfons ;  that  lor  whomfo- 
cver  Chrift  obtained  any  good  thing  by  his  death,  unto  them 
it  Ihall  certainly  be  applied,  upon  them  it  (hall  aftually  be 
beftowed  ;  fo  that  it  cannot  be  faid,  that  he  obtained  any 
thing  for  any  one,  which  that  one  fhall  not  or  doth  not  in  due 
time  enjoy.  For  Wfeonifoever  he  wrought  reconciliation  with 
God,  in  them  doth  he  work  reconciliation  unto  God  ;  the 
one  is  not  extended  to  fome,  to  whom  the  other  doth  not 
reach.  Now,  becaufe  this  being  eftablilhed,  the  oppofite  in- 
terpretation and  mifapplication  ot  this  diftin6lioii  vanifhcth  ; 
I  Ihall  briefly  confiim  it  with  reafons. 

(i.LIf  tiie  application  of  the  good  things  procured  be  the 
cndimy  tlicy  are  procured,  for  whofe  fake  alone  Chrift  doth 
obta^themj;  then  they  muft  be  applied  to  all  for  whom  they 
are  obtained";  for  otherwife  Chrift  faileth  ol  his  end  and  aim  ; 
which  muft  not  be  granted.  But  that  this  application  was  th« 
end  of  the  obtaining  of  all  good  things  for  us,  appeareth, 
[1.]  Becaufe  il  it  were  otherwife,  and  Chrift  did  not  aim  at 
the  applying  ot  them,  but  only  at  their  obtainiijg ;  then  might 
the  death  of  Chrift  have  had  its  full  effeO:  and  ilTue,  without 
the  application  of  redemption  and  lalvation  to  any  one  foul, 
that  being  not  aimed  at ;  and  fo  notwithftanding  all  that  he 
did  for  us,  every  foul  in  the  world  might  have  perifhed  eter- 
nally;  which,  whether  it  can  ftand  with  the  dignity  and  fuffici- 
ency  of  his  oblation,  with  the  purpofe  of  his  Father,  and  his 
•wn  intention,  who  came  into  the  world  to  Jave  finners^  that 

whi^ 


End  of  the  Death  of  Chrijt  ajfertej,     ^  o  J 

which  was  loft,  and  to  bring  many  fons  unto  fjory  •  let  a^l 
juJg<r.  [2.]  God,  in  that  aftion  of  fending  his  Son,  |,jvmi>' 
the  weight  oi  iniquity  upon  him,  and  giving  him  up  toHfs  M' 
curfed  death;  muli  be  affirmed  to  be  altogether  i^ncc'  -*;i!, 
what  event  all  this  (houU  have  in  rcfpeft  of  us.  For,^r  '  - 
intend  that  we  fhould  be  Paved  by  it  ?  then  the  app)lcatlo:i  of 
it,  is  tliat  which  he  aimed  at,  as  we  aiFcrt :  Did  he  not?  cer- 
tainlv  he  was  uncertain  what  end  it  fhould  have  ;.  which,  is 
bUfphrmv,  and  exceeding  contrary  to  fci  ipfure  and  rit>ht  rei- 
fon.  D.J  he  appoint  i  Saviour,  without  tlioui^ht  of  them 
that  were  to  be  faved  ?  a  Redeeme.r,  not  determining;  Avijo 
fhould  be  redeemed?  Did  he  icfolve  of  a  m.mn,  not  determin- 
ing the  end  ?  It  is  an  alTertion  oppofite  to  all  the  gloiious  pro- 
perties of  God. 

(2.)  If  that  which  is  obtained  by  any,  do,  by  viirue  of  th^t 
aftion  whereby  it  is  obtained,  become  his  in  right,  fo»  wi  om 
it  is  obtained  ;  then  for  whomfoever  any  thing  is  by  Chni*£ 
obtained,  it  is  to  them  applied.  For  that  muft  be  made  thf  )rs 
in  fafcl,  which  is  theirs  in  right :  but  it  is  moll;  certain,  that 
whatfoevcr  is  obtained  for  any,  is  theirs  by  right  tor  whom 
it  is  obtained.  The  very  fenfe  of  the  word,  whether  you 
call  it  merit,  impetration,  purchafe^  acquifition  or  oUaiinno; 
doth  befpcak  a  right  in  them  for  whofe  good  the  mtiit  is  et- 
fcQed,  and  the  purchafe  made.  Can  that  be  laid  to  be  ob- 
tained for  me  which  is  noways  mine  ?  V/nen  I  obtain  any 
thing  by  prayer  or  intreaty  of  any  one  ;  it  being  obtained,  it 
is  mine  own  :  that  which  is  obtained  by  one,  is  granted  by 
him  of  whom  it  is  obtained  ;  and  if  granted,  it  is  g'^^m^d  by 
him  to  thein  for  whom  it  is  obtained. — But  they  will^^HL  is 
obtained  upon  condition  ,•  and  until  the  conditiih  ^^RfiU 
led,  no  right  doth  accrue.  I  anfwer  ;  it  this  condition  be 
equally  purchafed  and  obtained,  with  other  things  that  are  to 
be  bellowed  on  that  condition,  then  this  hinders'not,  bat  thai 
every  thing  is  to  be  applied  that  is  procured  :  but  if  it  be  un- 
certain whether  this  condition  will  be  fuifilled  or  not,  then,. 
[1.]  This  makes  God  uncertain  what  end  the  death  of  his 
Son  will  have;  [2.]  This  doth  not  anfwer,'  but  deny  the 
thing  we  are  in  proving  ;  which  is  confirmed, 

(3.)  Becaufe  the  Icripture  perpetually  conjoining  thefe  two 
things  together,  will  not  fuffer  us  to  fever  them,  as  that  the 
one  Ibould  belong  to  fome  and  not  to  others,  as  though  thfv 
could  have  feveral  perfons  for  their  obje6fs :  as  IJh.  liii.  n. 
By  his  knowledge  fdall  my  righteous  fervant  jiiflify  many,  there 
i^  the  application  of  ail  good  things" ;  for  hef.iallh^ar  their  ini- 

quities. 


^6         ^     Falfi  Ends  removed,  and  the  proper 

quiiics,  tliereis  die  impetration  ;  he  juillfied  all  whofc  Iniqui'-- 
ties  he  bore.     As   alfo    verf:  j.  of  that   chapter,  But  he  was 
zvoundecifor  cur  tranfi^rejfions,  kt  zvas  bruifed  for  our  iniqui" 
iieSyiiiithajiifcTmntoj  our  peac^  was  upon  him,  and  zoith  his 
jlripeS  we  arc  htaltd :  his  wounding  and  our  healing,  impe- 
tration  and  appHcarion,  his  chaftifement  and  our  peace,   are 
inf.-parably  alTociated.     So  Rom.  iv.  2j,    Who  was  delivered 
for  cur  cffenees,  and  was  raifcd  a^^ain  f@r  our  jujlifi cation  :  and 
Rom.  V.  18,  B\  the  nghteoufnefs  of  one,  (that  is  his  impetra- 
tionj  the  free  gift  comrs  upon  a' I  men  unto  juflification  oj  life, 
in  the  application.     See  there  who  are  called  all  men,    moft 
clearly.     Alfo   i;^w.  viii.   32,33,  3^,    "  He  that  fpared  not 
"  his  own  Son,  but  delivered  him  up  to  the  death  for  us  alL 
"  how  fhall  he  not  with  him  alfo  freely  give   us  all  things? 
"  Who  {liall  lay  any  thing  to  the  charge  of  God's  eleft  ?  It  is 
'*  God  that  juflifieth,  who  is  he  that  condemneth?  It  is  Chrift 
*•  that  died,  yea,  rather  that  is  rifen  again  ;    who  is  even  at 
*•  the  right  hand  of  God,  who   alfo  makeih  interceflion  for 
*' us."     From  which  words,  v.^e  have  thefe    feverai  leafonr 
of  our  affertion  :  [1.]  That  for  whom   God  gives  his  Son, 
to  them  in  him  he  freely  gives  all  things ;  theretorcall  things 
obtained  by  his  d^th,   muft  be  beftowed,  and  are,    on  them 
for  whom  he  died,  verfe  32.       [2.]  They  for  whom   Chrifl 
died,  arejuilified,  are  God's  ele6^,  cannot  be  condemned,  nor 
can  any  thing  be  laid  to  their  charge  ;  all  that   he  hath  pur- 
chafed  for  them  inuft  be  applied  to  them,  for  by  virtue  there- 
of it  is  that  they  are  fo  faved,  ve^fes  33,  34.    [3.]  For  v;hom 
Chriildied,  lor  them  he  makcth  intcrccfifion  :  now  his  intcr- 
ccfliofi  is  for  the  application  of  thofe  things,  as  is   confellcd^ 
and  thereinjtie  is  alv.-ays  heard;    thofe  to  whom  the  one  be- 
longs, theirs  aUo  is  the  other.     So  Johnr..  10.  the  coming 
of  Chrift  is,  that  his  fheep  might  have  life,  and  have  it  ahun- 
dantly.    as  alfo  1  John  iv.  9.  and  Heb.  x.  10.  By   the  which 
zvill  we  areJanCnfud,  that  is  the  application  ;  thro'  the  offer- 
ing  oj  the  body  0/ Jefus  Chrifl,  that  is  the  means  of  impetrati- 
on  ;  *'  for  by  one    ofTering  he   hath  perfe6led  for  ever  them 
^»  that  are  fan^iined,"  IJeb.  x.  14.     In  brief,  it  is  proved  by 
c\\  thofe  places  which  v;c  produced,  rightly  to  afTign  the  end  of 
the  death  of  Chrift  ;  fo  that  this  may  be  refted  on,  I  conceive 
ss   firm   and    immoveable  ;    t'.iat   the  impetration  of  good 
things  by  Chrift,  and   the  application   of  them,  rtfpeft  the 
f>me  individual  perfons. 

9.dly.  We  may  confider  the  meaning  of  thofe  who;  feck  ta 
niaintsiin  univerfJ  redemption  by  this  diftinftion  ;    and  to 

what 


kndof  tht  heath  of  Chrifl  ajfaicd.  gf 

what  ufe  they  do  apply  it.  Chrift  (fay  they)  died  f(ff  all  men^ 
and  by  his  death  purchafed  reconcihaiion  wiih  God  for  them, 
and  forgivenefs  of  fins ;  which  to  fome  is  applied,  and  they 
become  aftually  reconciled  to  God,  and  have  their 
fins  forgiven  them  ;  but  to  others  not,  who  therefore  pe- 
rifh  in  the  (late  of  irreconcihation  and  enmity,  under  thd 
guilt  of  their  fins.  This  application  (fay  they)  is  not  procur- 
ed norpurchafed  by  Chrift;  for  then  he  dying  for  all,  all  mud 
be  aftually  reconciled,  and  have  their  fins  forgiven  them,  and 
befaved;  but  it  attends  the  fulfilling  of  the  condition  which 
Godispleafedtoprefcribeunto  them,  that  is,  believing;  which 
(fay  forae,  though  not  in  terms,  yet  by  diretl  confequence) 
they  can  do  by  their  own  ftrength;  others  fay  not,  but  God 
muft  give  it.  So  that  when  it  is  faid  in  the  Scripture,  Chrift 
hath  reconciled  us  to  God,  redeemed  us,  faved  us  by  his 
blood,  underwent  the  punifhment  for  our  fins,  and  fo  madd 
fatisfaftion  for  us ;  they  affert  that  no  more  is  meant,  but  that 
Chrift  did  that  which,  upon  the  fulfilling  of  the  condition 
that  is  of  us  required^  thefe  things  will  follov/.  To  the  death 
of  Chrift,  indeed,  they  aftign  many  glorious  things;  but 
what  they  give  on  the  one  hand,  they  take  away  with  the  other  5 
by  fufpending  the  enjovtnent  of  them  en  a  condition  by  us 
vo  be  fulfilled,  not  by  him  procured;  and  in  terms  alTert,  that 
the  proper  and  full  end  of  the  death  of  Chrift,  was,  the  doing 
of  that  whereby  God,  hii?  juftice  being  fatisfi.ed,  might  favei 
finners  if  he  would,  and  on  what  condition  it  pleafed  him  3 
that  a  door  of  grace  might  be  opened  to  all  that  would  come 
in;  and  not  that  aftualjuftification  and  remilnon  of  fins,  lile 
and  immortality,  were  procured  by  him,  but  only  a  poffibility 
of  thofe  things,  that  fo  it  might  be.  Now,  that  all  the((poni 
that  lies  under  this  expofition  and  abufe  of  the  diftinaion, 
may  the  better  appear;  1  (liall  let  down  the  whole  mind  of 
them  that  ufe  it,  in  a  fev/ affertions;  that  it  may  be  clearly 
feen  what  we  do  oppofe. 

1.  "  God  (fay  they)  confidering  all  mankind  as  fallen  from 
*'  that  grace  and  favour  in  Adam  wherein  they  were  created, 
*'  and  excluded  utterly  from  the  attainment  of  falvation  by 
*'  virtue  of  the  covenant  of  works^  which  was  at  the  nrft  made 
*'  with  him;  yet  by  his  infinite  goodnefs  was  inclined  tode- 
*'  fire  the  happinefs  of  them  all  and  every  one,  that  ihey  might 
*' be  delivered  from  mifcry,  and  be  brought  unto  hirafelfj 
"  which  inclination  of  his,  they  call  his  univerfal  love  and 
*'  antecedent  will,  whereby  he  would  defirouily  have  them  aU 
''  to  be  faved;  cut  of  v/hich  love  he  fsnae-h  Ch:ift."' As 


98  Falfi  Ends  removed^  and  the  proper 

to  which*  obCeive, 

(i.j  That  God  haih  any  natural  or  nccefTary  inclination,  hy, 
his  f^oodnefs  or  anv  other  property,  to  do  good  to  us  or  aiiy 
of  his  creatures;  v/e  do  deny  ;  every  thing  that  concerns  us, 
is  an  aft  of  his  Irec-vvill  and  good  pleafure,  and  not  a  natural 
neceiTary  aQ  o'i  his  deity  ;  as  (hali  be  declared. 

(2.)  The  alciibing  aa  antecedent  conditional  will  unto 
God,  whofe  fulfining  and  accomphlhtnent  fhould  depend  on 
any  tree  contingent  a6t  or  work  of  ours,  is  injurious  to  his 
wifdom,  power,  and  fovereignry  ;  and  cannot  well  be  excuf- 
ed  fromblalphemy  ;  and  is  contrary  to  Rom.  ix.  19.  "  Who 
"  haih  refifted  his  will  ?" 

(3.)  'A  common  affeflion  and  inclination  to  do  good  to  all, 
doth  not  feem  to  fet  out  the  Irecdom,  tulnefs,  and  dimenfi- 
ons  of  that  molt  intenfe  love  of  God,  which  is  aflerted  in  the 
Scripture  to  be  the  caufe  of  fending  his  Son  ;  as  John  iii.  16. 
•'  God  fo  loved  the  world,  that  he  gave  his  only  begotten 
"  fon."  Rom.  V.  8.  "  God  commendcth  his  love  towards  us; 
*'  in  that  while  we  were  yet  finners,  Chrifl  died  for  us." 
Thefe  two  I  Ihall  by  the  Lord's  affiftan-ce  fully  dear  ;  if  the 
Lord  give  life  and  ftrengtn,  and  his  people  encouragement, 
to  go  through  with  the  fecond  part  of  this  controverfy. 

(4.)  We  deny  that  all  mankind  is  the  cbjeft  of  that  love 
of  God,  which  moved  him  to  fend  his  Son  to  die  ;  God  hTHV- 
'mg 'made  iCyiTxt  for  the  day  of  evil ^  Prov.  xvi.  4.  hakd  ihem 
before  ihey  were  born,  Rc'?n.  \^.  11,  13.  Before  of  old  ordained 
them  to  condemnation,  Jude'iw  "^Qiug  fitted  to  defiruBion,  Rom. 
ix.  22.  made  to  betaken  and  deflroyed^  2  Pit.  ii.  i2»  appointed 
to  zurath,   1   Thef.  v.  g.  io  go  to  ihoAX   own  place,  Ads  i.  25. 

2.'|f^The  juilice  of  God  being  injured  by  fm  ;  unlefs 
*'  foinelhing  might  be  done  for  the  fatisfaftion  thereof,  that 
*'  love  of  God  whereby  he  wouldeth  good  to  all  Tinners,  could 
*'  no  way  be  brought  forth  into  a£f ;  but  muff  have  its  eternal 
*•  reiidenceinthebofomoiGod,  without  any  efFeft  produced." 

Obf.  (1.)  That  neither  Sciipturenor  right  reafon,  v/ill  en- 
force nor  prove  an  uUer  and  abfolute  want  of  power  in  God, 
to  fave  fmners  by  his  own  abfolute  will,  without  faiisfaftion 
to  his  juftice.  Suppoung  his  purpofe  that  fo  it  fhould  be,  in- 
deed it  cou;d  not  be  otherways ;  but  without  the  confiderati- 
on  of  that,  certainly  he  could  have  effefled  it;  it  doth  not 
imply  any  violating  of  his  holy  nature.* 

(2.)  An  a£lual  and  neceflary  velleity,  for  the  doing  of  any 
thing  which  cannot  poffibly  be  sccemplifhed  ^Yithout  fome 

work 

^sc  iha  note  on  page  73. 


End  ofthz  Death  of  Chrift  aJfcrUd,  99 

work  fulfilled  outwardly  of  him,  is  oppoGte  to   his  clernal 
blelfednefs  and  all-fufliciency. 

g.  ••  God,  therefore,  to  (ulfil  that  general  love  and  good 
"  will  of  his  toward  all,  and  that  it  rriight  put  forth  i.felf  in 
*'  fuch  a  way  as  fhould  feem  good  to  him  to  faiisly  his  juflice 
*'  which  ftood  in  the  way  2nd  was  the  only  hindrance  ;  he 
*'  fent    his  Son  into  the  world  to  die." 

Ohf.  The  failing  of  this  alTertion,  wc  fhall  lay  fcnh  ;  when 
we  come  to  declare  that  love,  whereof  the  fending  of  Chrift 
was  the  proper  iffue  and  effect. 

4.  "  Wherefore  the  proper  and  immediate  end  and  aim  of 
**  the  purpofe  of  God,  in  lending  his  Son  to  die  for  all  men, 
*'  was,  that  he  might  what  way  he  pleafed  him  fave  fmners, 
*•  hisjultice  which  hindred  being  fatished,  as  Arminius  \  or 
"  that  he  might  will  to  fave  fniners,  as  Corvimis  :  and  the  in- 
"  tention  of  Chrift,  was,  to  make  fuch  (atisfaftion  to  the  juf- 
*'  tice  of  God,  as  that  he  might  obtain  to  himfelf  a  power  of 
"  faving,  upon  what  conditions  it  feemed  good  to  his  Father 
"  to  prcfcribe." 

Ob/.  Whether  this  was  the  intention  of  the  Father  in  fend- 
ing his  Son,  or  not  ;  let  it  be  judged.  Something  was  faid 
before  upon  the  examination  oi  thofe  places  of  Scripture 
which  defcribe  his  purpole  ;  let  it  be  known  from  them,  whe- 
ther God,  in  fending  of  his  Son,  intended  to  procure  to  him- 
felf a  liberty  to  fave  us  if  he  would  ;  or  to  obtain  certain  fal- 
vation  for  his  eleft. 

(2.)  That  fuch  a  pofTibillty  of  falvation,  or  at  the  utmoftj 
a  velleity  or  willing  of  it,  upon  an  uncertain  condition  to  be 
by  us  fulfilled,  fhould  be  the  full,  proper,  and  only  immedi- 
ate end  of  the  death  of  Chrift  ;  will  yet  fcarcely  go  down 
v/ith  tender  fpirits. 

(3.)  The  expreffion  of  procuring  to  himfelf  an  ability  to 
fave,  upon  a  condition  to  be  prefcribed,  feems  not  to  anfwer 
that  certain  purpofe  of  our  Siviour  in  laying  down  his  life .; 
which  tb.e  Scripture  faith  was  to  fave  his  Jlieep,  and  to  bring 
many  Jons  to  glory ^  as  before  ;  nor  hath  it  any  ground  in 
Scripture, 

5.  '*  Chrift  therefore  obtained  for  all  and  every  one  recon- 
*'  ciliation  with  God,  remiflion  of  fins,  life  and  falvation  ; 
*'  not  that  they  fhould  aftually  be  partakers  of  thefe  things  ; 
"  but  that  God  (his  juftice  now  not  hindering)  might  and 
*'  would  prefcribc:  a  condition,  to  be  by  them  fulfilled,  where- 
"  upon  he  would  actually  apply  it,  and  make  them  partake 
-"  ©f   all  thole  good  things  purchafed  by  Chrift."     And  here 

comefi 


100  falfe   Ends  removed^  and  the  proper 

comes  inthelr  diftinftion  oiimpetration  and  application^  which 
we  before  intimated  ;  and  thereabout,  in  the  expUcaiion  of 
this  afferiion,  they  are  wondroufly  divided. 

(i.)  Some  fav,  that  this  proceeds  fo  far,  that  all  men  are 
thereby  received  into  a  new  covenant  ;  in  which  redemption 
AdajJi  was  a  common  perfon,  as  well  as  in  his  fall  from  the 
old,  and  all  we  again  reflored  in  him  ;  fo  that  none  fhall  be 
damned,  that  do  not  fin  aflually  againft  the  condition  where- 
in they  are  born,  and  fall  from  the  flate  whereinto  all  men 
are  affumed  through  the  death  of  Chrift.  So  Borreus,  Cor- 
vinus,  and  one  of  iate  in  plain  terms ;  that  all  are  reconciled, 
redeemed,  faved  and  juftified  in  Chrift  ;  though  how,  he 
would  not  underfland,  (More  page  lo.)  But  others,  more 
waiily,  deny  this  ;  and  aflert,  that  by  nature  we  are  all  chil- 
dren  of  wrath,  and  that  until  we  come  to  Chrift  the  wrath  of 
God  abidtth  on  all,  fo  that  it  is  not  a£hially  removed  from 
any  ;  fo  the  afterters  ot  the  univerfality  of  grace  in  France. 

(2.)  Some  fay,  that  Chrift  bv  this  fatisfattion  removed  ori- 
ginal Jtnin  all;  and,  by  confeqiient,  that  only  :  fo  that  all 
infants,  though  of  Turks  and  Pagans  out  of  the  covenant, 
dying  before  they  come  to  the  ufe  ot  reafon,  muft  undoubted- 
ly  be  faved  ;  that  being  removed  in  all,  even  the  calamity, 
guilt,  and  alienation  contrafted  by  out  firft  fall,  whereby  God 
may  fave  all  upon  a  new  condition.  But  others  of  them 
(more  warily)  obferving,  that  the  blood  of  Chrift  is  faid  to 
"  purge  all  our  fins,"  1  John'i.j.  1  Pet.'i.  18.  Ifa.  liii.  6. 
they  fay  he  died  for  all  fins  alike  ;  abfoiutely  lor  none,  but 
conditionally  for  all.  Further,  fome  of  them  affirm,  that  af- 
ter the- fatisfaftion  of  Chrift,  or  the  confideration  of  it  in 
God's  prefcience,  it  was  ablolutely  undetermined  what  condi- 
tion fhould  be  prefcribed;  fo  that  the  Lord  might  have  reduc- 
ed all  again  to  the  law  and  covenant  ol  works  ;  fo  Corvinus. 
Others,  that  a  procuring  of  a  new  way  of  falvation,  by  faith, 
was  a  part  of  the   fruit  of  the  death  of  Chrift ;  fo  More^ 

page  35- 

(3.)  Again,  fome  of  them  fay,  that  the  condition  prefcribed 

is  by  our  own  flrength,  (with  the  help  of  fuch  means,  as  God 
at  all  times  and  in  all  places  and  unto  all  is  ready  to  afford,) 
to  be  performed.  Others  deny  this ;  and  affirm  that  effeftual 
grace,  flowing  peculiarly  from  eleflion,  is  necefTary  to  be- 
lieving :  the  firft  eftablilhing  the  idol  of  Jreewill,  to  maintain 
their  own  aJTertion ;  others  overthrowing  their  own  afTertion, 
for  the  eftabluliment  of  grace.  So  Amiraldus,  Ca?Mro,  &c, 
(4.)  Moreover  fome  lay,  that  the  love  of  God,  in  fcndin 


"4 


Eiid  of  the  Death  of  Chriji  afferied.  ioi 

of  Chiift  is  Is  eciual  to  all;  others  go  a  ftralii  higher,  and 
rnaiiUain  an  inequality  in  the  love  oi  God  ;  although  he  fend 
his  Son  to  die  for  all,  and  tnough  greater  love  there  can- 
not be,  than  that  whereby  the  Lord  fent  his  Son  to  die  lor  us,* 
as  Romans  viii.  32.  and  fo  they  fay,  that  Chrlll  purchafed  a 
greater  good  tor  fome,  and  lefs  for  others.  And  here  they 
put  tl-.emfelves  upon  innumerable  uncouth  difhndions,  or  ra- 
ther (as  one  calleih  thern)  extinBions  ;  blotting  oui  all  fsnfe 
and  reafon,  and  true  meaning  of  the  Scripiure;  witnefs  Tef 
tardus,  Amirald:  and  as  every  one  may  ieethat  can  but  read 
Englifh,  in  T.  M.  Hence  that  multiplicity  ot^  the  feveral  ends 
ot  the  death  ot  Chrift ;  fome  that  are  the  fruits  of  his  ranfom 
and  fatisfaftion,  andfom.e  that  are  I  know  not  what;  befides  his 
dvino-  for  fome  fo  andfo,  for  others  fo  and  fo,  this  way  and  that 
way  ^hiding  themfelves  in  innumerable  unintelligible  expref- 
fjons,  that  it  is  a  moll  difficult  thing  to  know  what  they  mean  ; 
and  harder  to  find  out  their  mind,  than  to  anfwer  their  reafons. 

(5.)  Inoneparticularihey  agree  well  enough,  viz.  in  de- 
nying that  faith  is  procured  or  merited  for  us,  by  the  death 
of  Chrift.  So  far  they  are  ail  of  them  conftant  to  their  own 
principles ;  for  once  to  grant  it,  would  overturn  the  whole 
iaihncoi  univerfalredtfnpiion;  but  in  afligning  the  caufe  ot 
faith,  they  go  afunder  again. 

Some  fay,  that  God  fent  Chrift  to  die  for  all  men;  but  on- 
ly conditionally,  it  they  did  or  would  believe  ;  as  though,  if 
they  believed,  Chrift  died  for  them,  if  not,  he  died  not ;  and 
fo  make  the  a£f,  the  caufe  of  its  own  objecf .  Other  fome 
teach,  that  he  died  abfolutely  for  all,  to  procure  al-  good 
things  for  them  ;  which  yet  they  (hould  not  enjoy,  u.itil 
they  fulfil  the  condition  that  was  to  be  prefcribed  unto 
them.  Yet  all  conclude,  that  in  his  death  Chrift  had  no 
more  refpeft  unto  the  e'ie6l  than  others ;  to  fuftain  their 
perfons,  or  to  be  in  their  room  ;  but  that  lie  was  a  public 
perfon,    in  the  room  of  all  mankind. 

III.  Concerning  the  clofe  of  all  this,  in  refpeB  of  the  e- 
vent  and  immediate  produft  of  the  death  ot  Chrift,  divers 
have  diverfly  exprefted  themfelves;  iomc.  placing  it  in  the 
pozvery  fome  in  the  will  of  God  ;  fome  in  the  opening  of  a 
door  of  grace,  fome  in  a  right  purchafed  to  himfelf  ot  faving 
whom  he  pleafed  ;  fome,  that  in  refpeft  of  us  he  had  no  end 
9t  all,  but  that  a'l  mankind  mjght  have  perifJisd  alter  he 
had  done  all.  Others  make  divers  and  diftinft  end?,  not  al- 
moft  to  be  reckoned,  of  this  one  acl  of  Chrift  ;  according 
to  the  diverfity  ot  the  perfons  tor  v/hom  he  diecl,  \vhom  they 


102  lalfi   Ends  removed^  arid  the  proper 

grr.nt  to  be  dlllinguiflied  and  differenced  by  a  foregoing  de- 
cree ;  pat  to  what  purpofe  the  Lord  fhould  fend  his  Son  to 
die  for  them,  whom  he  hirnfelt  had  determined  not  to  fave, 
but  at  leaft  to  pafs  by  and  leave  to  irremedilefs  ruin  for  their 
firjs,  I  cannot  fee  ;  nor  the  meaning  ot  the  twofold  deftinati- 
on,  by  fome  invented.  Such  is  the  powerful  force  and  evi- 
dence o}  tt  uth,  that  it  fcatters  all  its  oppofers,  and  makes 
them  fly  to  feveral  hiding  corners;  who  if  they  are  not  wil- 
Jing  to  yield  and  fubmit  themfelves,  they  fliall  furely  lye  down 
in  darkncfs  and  error.  None  of  thefe  or  the  like  intricate 
and  involved  impedite  diftinBions,  halh  truth  ilfelf  any  need 
of;  into  none  ot  fuch  poor  fliitts  and  devices,  doth  it  com- 
pel its  abettors  ;  it  needcih  not  any  v/indings  and  turnings, 
to  bring  it  fell  into  a  defenfible  pofture  ;  it  is  not  liable  to 
contradiftions,  in  its  own  fundamentals ;  for  v,?ithout  any 
further  circumftances,  the  whole  of  it,  in  this  bufinefs,  may 
be  thus  fummed  up,  viz. 

*'  God  cut  of  his  infinite  \o^q  to  his  ekcl,  fent  his  dear 
**  Son  in  the  fulnefs  of  time,  v/hom  he  had  promifed  in  the 
*'  beginning  of  the  v/orld,  and  made  efteftual  by  that  pro- 
"  mife  ;  to  die,  pay  a  rarJom  ot  infinite  value  and  dignity ; 
*'  for  the  purchahng  of  eternal  redemption  ;  and  bringing 
•*  unto  himfelf,  all  and  every  one  ot  thefe  whom  he  had  be- 
♦*  fore  ordained  to  eternal  life,  for  the  praife  of  his  own 
"  glory;"  fo  thatyrd^^',9?;i  from  all  ih^  evil  from  which  we 
are  delivered,  and  an  enjoyment  of  all  the  good  things  that 
arebeftowed  on  us,  in  our  trad uftion  from  death  to  life,  from 
hell  and  wrath,  to  heaven  and  glory  ;  are  the  proper  iffues 
and  effe61s  of  the  death  of  Chrift,  as  the  meritorious  caufe  of 
them  all.  Which  may,  in  all  the  parts  of  it,  be  cleared  by 
thele  few  affertions,  viz. 

ijl.  The  fountain  and  caufe  of  God's  fending  Chrift,  is 
his  eternal  love  to  his  ele6f,  and  to  them  alone;  which  I  fhall 
not  now  funher  confirm  ;  referving  it  for  the  fecond  general 
head  of  this  whole  controverfy. 

odly.  The  value^  worth  and  dignity  of  the  ranfom  which 
Qui  if  gave  himfelf  to  be,  and  of  the  price  which  he  paid, 
was  infinite  and  unmeafureable  ;  fit  for  the  accomplifhing  of 
any  end,  and  the  procuring  of  any  good,  for  all  and  every 
one  for  whom  it  v;as  intended,  had  they  been  millions  of 
men  more  than  ever  were  created.  Of  this  alfo  alterwards. 
Si-cMh  XX.  28.  *'  God  purchafed  the  church  Vv-ith  his  own 
''  blood.'*  1  Pet.  i.  18,  19.  *'  R.edeemed,  not  with  filver 
"  zvA  ^old  :  bin  with  the  precious  blood  of  Chrift  ;"  and 

that 


End  of  tke  Death  of  Chrijl  aJ/drUd.  103 

that  anfwering  the  mind  and  intention  ot  Almighty  God, 
John\\y.  31^  "  As  the  Father  gave  me  commandment,  c- 
"  van  fo  I  do  :"  who  would  have  fuch  a  price  pairl,  as  mioht 
be  the  tonndation  of  that  oecoiiomy  and  difpenlation  oi"  his 
love  and  grace  which  he  intended,  and  cI  the  way  whereby 
he  would  have  it  difpenfed;  A&s  xiii.  38,  39.  "  Throuirh 
"  this  man  is  preached  unto  you  the  forgivenels  of  fins  ;  and 
*'  by  him  all  that  believe  are  julllxied  from  all  things,  from 
"  which  ye  could  not  be  juftiiiedby  the  lawof  A/Jofes."  2  Cor. 
V.  20,  21.  •'  We  are  ambalFadors  for  ChrlH,  as  though  God 
"  did  beleech  you  by  us;  we  pray  you  in  Chrill's  Head,  be 
"  ye  reconciled  to  God  :  for  he  hath  made  him  to  be  fin  for 
*'  us,  who  knew  no  fin;  that  we  mig'it  be  made  the  riglr.couC- 
*'  nefs  of  God  in  him." 

2,dly,  The  intention  and  aim  of  ihe  Father,  in  this  great 
work,  was  bringing  of  thofe  many  fons  to  gloiy,  znz.  his  c- 
le6i ;  whom  by  his  free  grace  he  had  chofen  from  amongrt 
all  men,  ol  all  forts,  nations  and  conditions,  to  take  them  in- 
to a  new  covenant  of  grace  u'ith  himfelf  ;  the  lormcr  beinir 
as  to  them,  in  refpeft  of  the  event,  i\uil  and  aboliihcd  :  oi 
which  covenant,  Jefus  Chrift  is  the  fiift  and  chief  promi(e  ; 
as  he  that  was  to  procure  tor  them  all  other  good  things  pjo- 
mifed  therein  ;  as  fliall  be  proved. 

^tkly.  The  things  pur  chafed  ox  procu'-ed  for  thofe  pc-rfcijs, 
which  are  the  proper  effects  of  the  death  and  ranfom  cF 
Chrift,  in  due  time  certainly  to  become  theirs,  in  po{ic{T]Gn 
and  enjoyment  ;  are  reraiiTion  of  fin,  freedom  from  wrath 
and  the  curfe  of  the  law,  juflification,  fanftificaticn,  reconci- 
liation with  God,  and  eternal  life ;  tor  the  will  of  Ids  Father 
fending  him  for  thefe,  his  own  intention  in  laying  down  his 
life  for  them,  and  the  truth  of  the  purchafe  made  bv  himj  is 
the  foundation  oi  his  intcrceflion,  begun  on  earth  and  continu- 
ed in  heaven  ;  whereby  he,  whom  his  Father  always  hears, 
dehres  and  demands,  that  l>Iie  good  things  procured  by  hin: 
may  be  aftually  bellowed,  on  them  all  and  cvcvy  one  for 
whom  they  were  procured.  So  that  the  whole  of  v;hat  we 
affcrt  in  this  great  bufinefs,  is  exceedingly  clear  and  apparent, 
without  any  intricacy  or  the  lead  diiTiculty  at  aSi ;  nut 
clouded  with  Itrange  exprefiTions,  and  unneceflary  divjifions 
and  tearingsof  one  thing  from  another,  as  is  the  oppofite  o- 
pinion  ;  which  in  the  next  place  fiiall  be  dealt  withal  by  ar- 
guments ;  confirming  the  one,  and  everting  the  ether. '  But 
bccaufe  the  whole  ftrength  thei^of  lyeth  in,  and  the  v^eight 
of  all   lycih  upon,  that  cnecilHnflion  we  before  fj^ali-j  or, 

by 


104  Falft  Ends  removed,  and  the.  proptr 

by  our  adverfaries  dlveril)'  eKprelFed  and  held  out ;  we  WiO 
a  Utile  fuiflier  confHer  that  ;  and  then  come  to  our  argu- 
ments ;  and  fo   to  the   aniwering  oi  the  oppofed  objeftionS. 

C  H  A  P.      V. 

Of  application  and  impetration* 

^  I  "HE  allowable  ufe  of  this  diftinction,  how  it  may  be  tak- 
JiL  en  in  a  found  fenfe,  the  feveral  ways  whereby  men 
have  expreffea  the  thing  which  in  theie  words  is  intimated, 
and  fome  arguments  for  the  overthrowing  of  the  falfe  ufe  of 
it,  however  expreffed  ;  we  have  before  intimated  and  de- 
clared. Now,  feeing  that  this  is  the  proton  pseudos 
of  the  oppofite  opinion,  underftood  in  the  fenfe  and  accord- 
ing to  the  ufe  they  make  of  it :  I  fhail  give  it  one  blow  more^ 
and  leave  it  I  hope  a-dying. 

I.  I  fliall  then  briefly  declare,  that  although  thefe  two 
things  may  admit  of  a  diftinftion,  yet  they  cannot  of  a  repa- 
ration ;  but  that  for  whomfoever  Chrifl  obtained  good,  to 
them  it  muft  be  applied  ;  and  for  whomfoever  he  wrought  re-- 
conciliation  with  God,  they  muft  aftually  unto  God  be  re- 
conciled ;  fo  that  the  blood  of  Chrift,  and  his  death,  in  the 
virtue  of  it,  cannot  be  looked  on  (as  fome  do)  as  a  medicine 
in  a  box,  laid  up  foi"  all  that  fhall  come  to  have  any  of  it  ; 
and  fo  applied,  now  to  one,  then  to  another,  without  any  re- 
Ipeft  or  difference  ;  as  though  it  fhould  be  intended  no  more 
tor  one  than  for  another;  fo  that,  although  he  halh  obtained 
all  the  good  that  he  hath  purchafed  for  us  ;  yet  it  is  left  in- 
different and  uncertain,  whether  it  (hall  ever  be  ours  or 
not.  For  it  is  well  known,  that  notwithflanding  thofe  g'ori- 
ous  things  that  are  alTigned,  by  the  Arminians,  to  the  death 
of  Chrift  ;  which  they  fay  he  purchafed  for  all,  as  remifTion 
of  fins,  reconciliation  with  God,  and  the  like  ;  yet  they  for 
whom  this  purchafe  and  procurement  is  made,  raav  be  damn- 
ed ;  as  the  greateft  part  are,  and  certainly  Ihall  be.  Now^ 
that  there  fhould  be  fuch  a  diftance  between  thefe  two. — 

ijl.  It  is  contrary  to  common  fenfe,  or  our  ufual  form  of 
fpeaking;  which  muft  be  wrefted,  and  our  underftandings 
forced,  to  apprehend  it.  When  a  man  hath  obtained  an 
office,  or  any  other  obtained  it  for  him,  can  it  be  faid,  that 
it  is  uncertain  whether  he  (hall  have  it  or  not?  If  it  be  ob- 
tained 


End  of  the  Death  of  Ckriji  ajferted,  105 

tained  for  him,  is  it  not  his  in  right,  though  perhaps  not  in 
pofTeflion  ?  That  which  is  impetrated  or  obtained  by  petition, 
is  his  by  whom  it  is  obtained.  It  is  to  o£Fer  violence  to  com- 
mon fenfe,  to  fay,  a  thing  may  be  a  man's,  or  it  may  not  be 
his,  when  it  is  obtained  for  him  ;  for  in  fo  faying,  we  fay  it  is 
his ;  and  fo  it  is,  in  the  pnrchafe  made  by  Jefus  Chrifl,  and 
the  good  things  obtained  by  him,  for  all  them  for  whoin  lis 
died. 

<2.dly.  It  is  contrary  to  all  reafon  in  the  world,  that  the 
death  of  Chrift  in  God's  intention,  fhould  be  applied  to  any 
one,  that  fhall  have  no  fhare  in  the  merits  of  that  death : 
God's  will  that  Chrift  ihould  die  for  any,  is  his  intention  that 
he  {hall  have  a  fhare  in  the  death  of  Chrift,  that  it  fhould  be- 
long to  him,  that  is,  be  applied  to  him;  tor  that  is  in  this 
cafe  faid  to  be  applied  to  any,  that  is  his  in  any  refpefl  accord- 
ing to  the  will  of  God;  but  now  the  death  of  Chrift,  ac- 
cording to  the  opinion  v/e  oppofe,  is  fo  applied  to  all;  and 
yet,  the  fruits  of  this  death  are  never  fo  m.uch  as  once  made 
known  to  far  the  greateft  part  of  ihofe  all. 

3^/)'.  That  a  ranfom  fl:iould  be  paid  for  captives,  upon 
compaft  for  their  deliverance,  and  yet,  upon  the  payment, 
thofe  captives  not  be  made  free  and  fet  at  liberty,  (the  death 
of  Chrift  is  a  ranfom,  Matt,  xx.  28.  paid  by  compaQ;  for 
the  deliverance  of  captives  for  whom  it  was  a  ranfom,  and 
the  promife  wherein  his  Father  ftood  engaged  to  him,  at  his 
undertaking  to  be  a  Saviour  and  undergoing  the  ofRce  im- 
pofed  on  him,  v/as  their  deliverance  (as  was  before  oeclared.) 
upon  his  performance  of  thefe  things,  that  the  greateft  num- 
ber of  thefe  captives  ftiould  never  be  releafed)  feems  ftrange 
and  very  improbable. 

^thly.  It  is  contrary  to  fcripture,  as  vyas  before  at  large  de- 
clared.    Sec  alfo  book  III.  chop.  10th. 

II.  But  now,  a'l  this  our  adverfaries  fuppcfe  they  (liall 
wipe  away,  with  one  flight  diftinftion,  that  v/ill  make,  as  they 
fay,  all  v/e  affirm  in  this  kind  to  vanifti.  And  that  is  this ;  it 
is  true,  (fay  they)  all  things  that  are  abfolutely  procured  and 
obtained  for  any,  do  prefently  become  theirs  in  right,  for 
v/hom  they  are  obtained  ;  but  things  that  are  obtained  upon 
condition,  become  not  theirs  until  the  condition  be  fulfilled  ; 
now  Chrift  hath  purchafed  by  his  death,  for  all,  all  good 
things,  not  abfolutelv,  but  upon  condition;  and  until  that 
condition  come  to  be  fulfilled,  unlefs  they  perform  v;hat  is 
required,  they  have  neither  part  nor  portion,  right  unto,  nor 
poireflion  of  them.     A'fo,  what  this  condition  is,  they  give 

O  ov*» 


id6  Falje  Ends  removed,  and  the  proper 

out  in  Tundry  terms ;  fomc  call  it  a  not  rejijling  of  this  redemp- 
tion offered  to  them  ;  fome,  2^  yielding  to  the  invitation  of  the 
gofpel ;  fome  in  plain  terms.  Faith.  Now  be  it  {o,  that 
Chrift  purchafed  all  things  for  us;  to  be  beftowed  on  this 
condition,  that  we  do  believe  it ;  then  1  affirm,  that, 

\J{.  Certainly  this  condition  ought  to  be  revealed  to  all 
for  whom  this  purchafe  is  made,  if  it  be  intended  for  them  in 
good  earneft;  all  for  whom  he  died,  muft  have  means  xo 
know  that  his  death  will  do  them  good,  if  they  believe  ;  e- 
fpecially  it  being  in  his  power  alone  to  grant  them  thefe  means, 
who  intends  good  to  them  by  his  death.  If  I  fhould  intreat  a 
phyfician,  that  could  cure  fuch  a  difeafe,  to  cure  all  that 
came  unto  him  ;  but  fhould  let  many  refl  ignorant  of  the 
grant  which  I  had  procured  of  the  phyfician,  and  none  but 
rayfelf  could  acquaint  them  with  it,  whereby  they  might  go 
to  him  and  be  healed  ;  could  I  be  fuppofed  to  intend  the 
healing  of  thofe  people  ?  doubtlefs  no  :  the  application  is 
cafy. 

^dly.  This  condition  of  them  to  be  required,  is  in  their 
power  to  perform,  or  it  is  not ;  if  it  be,  then  have  all  men 
power  to  believe  ;  which  is  falfe.  If  it  be  not ;  then  the  Lord 
will  grant  them  grace  to  perform  it,  or  he  will  not;  if  he 
will,  why  then  do  not  all  believe  ?  why  are  not  all  faved  ? 
If  he  will  not;  then  this  impetration  or  obtaining  falvation, 
and  redemption  for  all,  by  the  blood  of  Jefus  Chrifl,  comes 
at  length  to  this;  Godintendeth  thathe  fhall  diejor  all,  to  pro- 
cure  for  them  remijfion  ofjins,  reconciliation  with  him,  eternal 
redemption  and  glory  ;  hut  yet  Jo,  that  they  Jhall  never  have 
the  leafl  good  by  thefe  glorious  things,  unlefs  they  perform  that 
which  he  knows  they  are  no  ways  able  to  do,^  and  which  none  but 
himfelf  can  enable  them  to  perform,  afid  which  concerning  far 
the greatejl  part  of  them  he  is  refolved  not  to  do.  Is  this  to  in- 
tend that  Ghrift  fhould  die  for  them,  for  their  good  ?  or 
rather  that  be  fhould  die  for  them,  to  expofe  them  to  fhame 
and  mifery  ?  Is  it  not  all  one,  as  if  a  man  fhould  promife 
a  blind  man  a  looo  pounds,  upon  condition  that  he  will 
fee? 

S^/y.  This  condition  of  faith,  is  procured  for  us  by  the 
death  of  Chrifl  ;  or  it  is  not.  If  they  fay  it  be  not ;  then  the 
chiefefl  grace,  and  without  which  redemption  itfelf,  (expref- 
fed  how  you  pleafe)  is  of  no  value,  doth  not  depend  on  the 
grace  of  Chrift,  as  the  meritorious  procuring  caufe  thereof: 
which  is  exceedingly  injurious  to  our  bleffed  Saviour,  and 
ferves  only  to  diminifh  the  honour  and  love  due  to  him. 

And 


End  of  the  Death  of  Chrifl  ajferted,  so/ 

And  it  is  contrary  to  Scripfure,  lit.  iii.  5.  6.  2  Cor.  v.  21 
He  became  "  fin  for  us,  that  we  might  be  made  the  righte- 
*'  oufnefsof  God  in  him  ;"  and  how  we  can  become  the 
righteoufnefs  of  God,  but  by  believing  ;  I  know  not.  Yea 
cxprefsly  faith  the  apoftle  ;  "  It  is  given  to  us,  in  the  behalf 
**  ot  Chrift,  to  beheve  on  him,"  Phil.  i.  29.  "  God  blefling 
"  us,  with  all  fpiritual  bleflfings  in  Chrift,  Eph.  \.  3,  where- 
of furely  faith  is  not  the  leaft.  If  it  be  a  fruit  of  the  death  of 
Chrift  ;  why  is  it  not  beftowed  on  all,  fince  he  died  tor  all  P 
efpecially  fince  the  whole  impetration  of  redemption  is  alto- 
gether unprofitable  without  it.  It  they  do  invent  a  condition 
upon  which  this  is  beftowed  ;  the  vanity  of  that  fhall  be  af- 
terwards difcovered.  For  the  prefent,  if  this  condition  be, 
Jo  they  do  not  refufc  or  refijl  the  means  of  grace  ;  then  I  alk  ; 
if  the  fruit  of  the  death  of  Chrift  ftiall  be  applied  to  all,  that 
fulfil  this  condition  of  not  refufing  or  not  refifting  the  means 
of  grace  ?  If  not,  then  why  is  that  produced  ?  If  lo;  then 
muftall  be  faved,  that  ha^e  not  or  do  not  refift  the  means  of 
grace  ;  that  is,  all  paganJ,  infidels^  and  thofe  infants  to  whom 
the  gofpel  was  never  preached. 

^tlUy.  This  whole  aftertion  tends  to  make  Chrift  but  an 
half  Mediator ;  that  thould  procure  the  end,  but  not  the 
means  conducing  thereunto.  So  that  notwiihftanding  this 
exception  and  new  diftin6fion,  our  affertion  ftands  firm  ;  that 
the  fruits  of  the  death  of  Chrift,  in  refpeft  of  im.petration 
ot  good  and  application  to  us,  ought  not  to  be  divided  ;  and 
our  arguments  to  confirm  it,   are  unlhaken. 

For  a  clofe  of  all  ;  that  which  in  this  caufe  we  affirm,  may 
be  fummed  up  in  this  ;  Chrift  did  not  die  for  any,  upon  con- 
dition if  they  do  believe  ;  but  he  died  for  all  God's  elefl;, 
that  they  fhould  believe,  and  believing  have  eternal  lite. 
Faith  itfelf,  is  among  the  principal  effefls  and  fruits  of  the 
death  of  Chrift  ;  as  Ihall  be  declared.  It  is  no  where  faid  in 
Scripture,  nor  can  it  rcafonably  be  affirmed,  that  if  we  be- 
lieve, Chrift  died  for  us ;  as  though  our  believing  (hould 
make  that  to  be,  which  otherwife  was  not,  the  a£i  create  the 
object  :  but  Chrift  died  for  us,  that  we  might  believe  ;  falva- 
tion  indeed  is  beftowed  conditionally  ;  but  faith,  which  is 
the  condition,  is  abfolutely  procured.  The  queftion  being 
thus  ftated,  the  difterence  laid  open,  and  the  thing  in  contro' 
V€rfy  made  known  ;  we  proceed,  in  the  next  place,  to  draw 
forth  fome  of  thofe  arguments,  demonftrations,  teftiniQ«es 
and  proofs,  whereby  the  truth  we  maintain  is  eftablifhed,  in 
which  it  is  contained,  and  upon  which  it  is  firmly  founded  ; 

only 


io8  '  Arguments    agairifi 

only  defiring  the  reader  to  retain  feme  notions  in  his  mind, 
oF  thofe  fundamentals  which  in  general  we  laid  down  before ; 
they  {landing  in  fuch  relation  to  the  arguments  which  we  Ihall 
ufe,  tli^t  I  am  confident  not  one  of  them  can  be  throughly  an- 
fwcred,  before  they  be  everted. 

BOOK      III. 

CHAP.     I. 

Argu?7ients  againjl  the  univer/ality  of  redeviption.  The  two 
jirjl  ;  from  the  nature  of  the  covenant,  and  the  difpenfation 
thereof, 

ARGUMENT    I. 

TH  E  fiifl  argument  may  be  taken  from  the  nature  of  ihe 
covenant  of  grace  ;  which  was  eftabliflied,  ratified  and 
confirmed,  in  and  by  the  death  of  Chrifl.  That  was  the 
Tejlament  whereof  He  was  the  Teftator,  which  was  ra- 
tified in  his  death,  and  whence  his  blood  is  called  **  the  blood 
-'  of  the  new  teftament,"  Matt.  xxvi.  28.  neither  can  any 
effefts  thereof  be  extended  beyond  the  compafs  of  this  cove- 
nant ;  but  now,  tliis  covenant  was  not  made  univerfally  with 
all,  put  particularly  only  with  fome  ;  and  therefore,  thofe  a- 
lone  were  intended,  in  the  benefits  of  the  death  of  Chrifl. 

The  affumption  appears,  from  the  nature  of  the  covenant 
itfelf ;  defcribed  clearly,  ^er^yw.  xxxi.  31,  32.  *' I  will  make 
*'  a  new  covenant  with  the  houfe  of  Ifrael,  and  with  the 
"  houfe  of  Judah :  not  according  to  the  covenant  that  I 
"  made  with  their  Fathers,  in  the  day  that  I  took  tiiem  by 
*'  the  hand,  to  bring  them  out  of  the  land  of  Egypt,  (whicl^ 
"  my  covenant  they  brake,  although  I  was  an  hufband  unto 
"  them  faith  the  Lord. "J  and  Hebrews  viii.  9,  10,  11.  "  Net 
"  according  to  the  covenant  that  I  made  v/ilh  their  fathers, 
**  in  the  day  when  I  took  them  by  the  hand  to  lead  them  out 

•  *  of  the  land  of  Egypt ;  becaufethey  continued  not  in  my  co* 
"  vcnant,  and  I  regarded  them  not,  (faith  the  Lord  ;)  for 
*'  this  is  the  covenant  that  1  wiJl  make  with  the  houfe  of  H- 
*'  rael  after  thofe  days,  (faith  the  Lord  ;)  I  will  put  my  laws 
"  into  their  niii^d,  and  write  them  in  their  hearts  ;  and  I  will 
'•  be  to  them  a  God,  and  ihey  fhall  be  to  me  a  people  ;  and 

•  '  they  fiiall  not  teach  every  mV.n  his  neighbour,   and   every 

"  man 


,  Vnivtrftxl  Reacmption.  109 

•*  man  his  brother,  faying,  Know  the  Lord;  for  all  fhall 
"  know  me,  from  the  leaft  to  the  greateft."  Wherein  the 
condition  of  the  covenant  is  not  faid  to  be  required  ;  but  it  is 
abfolulely  promifcd ;  "  1  will  put  my  laws  into  their  mind, 
*'  and  write  them  in  their  hearts."  And  this  is  the  main  dif- 
ference, betv/een  the  old  covenant  ot  works,  and  the  new 
one  of  grace ;  that  in  that,  the  Lord  did  only  require  the 
fulfilling  of  the  condition  prefcribed  ;  but  in  this,  he  promif- 
eth  to  cffeft  it  in  them  himfelf,  with  whom  the  covenant  is 
made.  And  without  this  fpiritual  efficacy,  the  truth  is,  the 
new  covenant  would  be  as  weak  and  unprofitable  ior  the  ^x\^ 
of  a  covenant,  (the  bringing  of  us  and  binding  of  us  to  God,) 
as  the  old.  For  in  what  confifted  the  weaknefs  andunprofit- 
ablenefs  of  the  old  covenant,  tor  which  God  in  his  mercy  a- 
boiiftied  it ;  was  it  not  in  this  ?  bccaufe,  by  reafon  of  fin,  we 
were  no  way  able  to  fulfil  the  condition  thereof,  Bo  this  and 
live  ;  otherways  the  connexion  is  flill  true,  that  he  that  c^cth 
thefe  things  Jhall  live.  And  are  we,  of  curfelves,  any  way 
more  able  to  fulfil  the  condition  of  the  new  covenant  ?  Is  ic 
not  as  eafy,  for  a  man,  by  his  own  ftrength,  to  fulfil  the  whole 
law,  as  to  repent,  and  favingly  believe  the  promife  of  the  gof* 
pel  ?  This  then  is  one  main  difference  of  thefe  two  covenants; 
that  the  Lord  did,  in  the  old,  only  require  the  condition  ; 
but  in  the  new,  he  will  alfo  effe£l  it  in  all  the  federates  to 
whom  this  covenant  is  extended.  And  if  the  Lord  fhould  only 
exaft  obedience  required  in  the  covenant  of  us,  and  not  work 
and  effecl  it  alfo  in  us  ;  the  new  covenant  would  be  a  fhew, 
to  increafe  our  mifery,  and  not  a  ferious  imparting  and  com- 
municating of  grace  and  mercy.  If  then  this  be  the  na- 
ture of  the  New  Teflament,  (as  appears  from  the  very- 
words  of  it,  and  might  abundantly  be  proved  ;)  that  the  con- 
dition of  the  covenant  fliall  certainly,  by  free  grace,  be 
wrought  and  accomplifhed  in  all  that  are  taken  into  covenant; 
then  no  more  are  in  this  covenant,  than  in  whom  thofe  con- 
ditions of  it  are  effefted. 

But  thus,  as  is  apparent,  it  is  not  with  all ;  iovallmen  have 
not  faith,  it  is  of  the  ele6f  of  God  ;  therefore  it  is  not  made 
with  all  ;  nor  is  the  com.pafs  thereof  to  be  extended  beyond 
the  re?nnant.that  are  according  to  eleBion.  Yea,  every  Wef- 
fmg  of  the  new  covenant,  being  certainly  common,  and  io 
be  communicated  to  all  the  covenantees ;  either  faith  is  none 
of  them,  or  all  muff  have  it,  if  the  covenant  itfelf  be  general. 
But  fome  may  fay  ;  that  it  is  true,  God  promifeth  to  write 
his  law  in  our  hearts,  and  put  his  fear  in  cur  inward  parts  ^ 

but 


no  ArgU7nents    againjl 

but  it  is  t:pon  condition.  Give  me  that  condition,  and  I  wUl 
yield  the  caufe.  Is  it,  if  they  do  believe  ?  nothing  elfe  can 
be  imagined  ;  that  is,  it*  they  have  the  law  written  in  their 
hearts,  (as  every  one  that  beUeves  hath  ;)  then  God  promif- 
eth  to  write  his  law  in  their  hearts;  is  this  probable,  friends  ? 
is  it  Hkeiy  ?  I  cannot  then  be  perfuaded,  that  God  hath  made 
a  covenant  oi  grace  witli  all  ;  efpecially  thofe  who  never 
heard  a  word  or  covenant,  grace,  or  condition  of  it  ;  much 
]efs  received  grace  for  the  fulfilling  of  the  condition,  without 
which  the  whole  would  be  altogether  unprofitable  and  ufelefs. 
The  covenant  is  made  with  Adam,  and  he  is  acquainted  with 
it,  Gen.  iii.  15.  renewed  with  ISloah,  and  not  hidden  from 
him,  again  eftablKhed  with  Abraham,  accompanied  with  a 
full  and  rich  declaration  of  the  chief  promifes  of  it.  Gen.  xii. 
which  is  moft  certain  not  tobeefFefted  towards  all,  as  after- 
wards will  appear.  Yea  that  firft  diftin6lion,  between  the 
feed  of  the  woman  and  the  feed  of  the  ferpent,  is  enough  to 
overthrow  the  pretended  univerfality  of  the  covenant  of 
grace;  for  who  dares  affirm,  that  God  entered  into  a  cove- 
nant of  grace  with  the  feed  of  the  ferpent  ? 

Moft  apparent  then  it  is,  that  the  new  covenant  of  grace, 
and  the  promifes  thereof,  are  all  of  them  of  diftinguifhing  mer- 
cy ;  reftrained  to  the  people  whom  God  did  foreknow,  and 
fo  not  extended  univerfally  to  all.  Now,  the  blood  of  Jefus 
Chrift  being  the  blood  of  this  covenant,  and  his  oblation  in- 
tended only  for  the  procurement  of  the  good  things  intended 
2nd  promifed  thereby,  (tor  he  was  the  furety  thereof,  Hebrews 
vii.  22.  and  ot  that  only  ;)  it  cannot  be  conceived  to  have 
refpe6t  unto  all,  or  any,  but  only  thofe  that  are  intended  in 
this  covenant. 

ARGUMENT    II. 

If  the  Lord  intended  that  he  fhould,  and  he  by  his  death 
did,  procure  pardon  of  fm  and  reconciliation  with  God,  for 
all  and  every  one  ;  to  be  aftually  enjoyed,  upon  condition 
that  they  do  believe;  then  ought  this  good  will  and  intention 
01  God,  with  this  purchafe  in  their  belialt  by  Jefus  Chrift,  to 
be  made  known  to  them  by  the  word,  that  they  might  believe; 
*'  for  faith  comes  by  hearing,  and  hearing  by  the  word  of 
*•  God,"  Rom.  X.  17.  For  if  thefe  things  be  not  made 
known  and  revealed,  to  all  and  every  one  that  is  concerned 
in  them,  viz,  to  whom  the  Lord  intends,  and  for  whom  he 

hath 


Univerfal  Redemption. 


Ill 


hath  procured  fo  great  a  good  ;  then  one  of  thefe  things  will 
follow  ;  either,  that  they  may  be  faved  without  Uith  in,  and 
the  knowledge  of  Chrift,  (which  they  cannot  have  unlefs  he 
be  revealed  to  them  ;)  which  is  falfe,  and  proved  fo  ;  or  elfe, 
that  this  good  will  of  God,  and  this  purchafe  made  by  Jefus 
Chrift,  is  plainly  in  vain  and  fruftrate,  in  refpeft  o\  them  ; 
yea  a  plain  mocking  of  them,  that   will  neither  do  them  any- 
good    to  help  them  out  of  mifery,  nor   ferve  the  juftice   of 
God  to  leave  them  inexcufable;  for  what  blame  can  redound 
to  them,  for  not  embracing  and  well  ufing  a  benefit  which  they 
never  heard  of  in  their  lives  ?  Doth   it  become   the  wifdom 
of  God,  to  fend  Chrift  to  die  tor  r/ien  that   they    might   be 
faved  ;  and  never  caufe  thefe  men  to  hear  of  any  fuch  thing; 
and  yet    to   purpofe  and  declare,    that  unlefs    thev  do  hear 
of  it  and  believe  it,  they  fhall  never  be  faved?    What    wife 
man  would  pay  a  ranfom,  for  the  delivery  of  thofe  captives, 
which  he  is  lure  fhall  never  come  to  the  knowledge  of  any 
fuch  payment  made;  and  fo  never  be  the  better  for  it  ?  Is 
it  anfwerable  to  the  goodnefs  of  God,    to  deal  thus  with  his 
poor  creatures  ?  to  hold  out  towards  them  all,  in   pretence, 
the  moft  intenfe  love  imaginable,  beyond  all  comoare  and  il- 
luftration,  as  his  love  in  fending  his  Son  is  fet  forth  to  be,  and 
yet   never  let  them  know  of  any    fuch  thinor,  but   in  the 
end  to  damn  them  for  not  believing  it  ?    Is  it  anfwerable  to 
the  love  and  kindnefs  of  Chrift  to  us  ;  to  affifrn  unto  him    at 
his  death  fuch  a  refolution  as  ihis ;  *'  I  will  now,  by  the  obla- 
•'  tion  of  myfelf,  obtain  for  all  and  every  one,  peace  and  re- 
•'  conciliation  with  God,  redemption  and  everlaftingfalvation, 
•'  eternal    glory   in  the   high  heavens  ;    even  for  all    thefe 
"  poor  miferable  wretched  worms,  condemned  caitiffs,  that 
*'  every  hour  ought  to  expe6l  the  fentence  of  condemnation; 
"  and  all  thefe  fhall  truly  and  really  be  communicated  to  them 
•'  if  they  will  believe  ;  but  yet  wiihai  I  will  fo  order  things, 
•'  that  innumerable  fouls  fliall  never  hear  one  word  of  all  this 
*•  that  1  have  done  for  them,  never  be   perfuaded  to  believe, 
**  nor  have  the  object  of  faith  that  is  to  be  believed  propofed 
♦'  to   them;  whereby  they  might    indeed  poiTibly  partake  ot 
*•  thefe  things  ?"  Was  this  the  mind  and  will,  this  the  dcHgn 
and  purpofe  of  our  merciful  high  prieft  ?   God  forUd.     It  is 
all  one,  as  if  a  prince  ftiould  fay  and  proclaim  ;  that  whereas 
there  be  a  number  of  captives  held  in  fore  bondage  in  fuch  a 
place,  and  he  hath  a  full  treafure,  he  is  refolved   to  redeem 
them  every  one ;  {o  that  every  one  of  them  iliall  come  out  of 
prifon,  that  will  thank  him  for   his  good   will ;  and  in  the 


lueiii 


1 1 2  Arguments   agairifl 

mean  time  never  take  care  to  let  thefe  poor  captives  fcnovy 
his  mind  and  pleafure  ;  and  yet  be  fully  aflured,  that  unlefs 
he  efteft  it  liimfelf,  it  will  never  be  done  ;  would  not  this  be 
conceived  a  vain  and  oftentatious  flourifti,  v/ithoutany  good 
intent  indeed  towards  the  poor  captives  ?  Or  asif  a  phyfician 
fhould  fay,  that  he  hath  a  medicine  that  will  cure  all  d'ifeafes, 
and  he  intends  to  cure  the  difeafes  of  all  ;  but  lets  but  very 
few  know  his  mind,  or  any  thing  of  his  m.edicine  ;  and  yet  is 
aflured  that,  without  his  relation  and  particular  information, 
it  will  be  known  to  very  few  :  and  fhall  he  be  fuppofed  to  de- 
fire,  intend  or  aim  at  the  recovery  ot  all  ? 

Now  it  is  moft  clear  from  the  Scripture  and  experience  of 
aU  ages,  both  under  the  old  difpenfation  of  the  covenant  and 
the  new ;  that  innumerable  men,  whole  nations,  for  a  long 
fealon,  are  palled  by  in  the  declaration  of  this  myftery  ; 
the  Lord  doth  not  procure,  that  it  fhall  by  any  means  in  the 
leaft  meafure  be  made  out  to  all  ;  they  hear  not  fo  much  as  a 
rumour  or  report  of  any  fuch  thing.  Under  the  Old  Tefla- 
ment,  "  in  Judah  was  God  known,  and  his  name  was  great 
**  in  Ifrael  ;  in  Salem  was  his  tabernacle,  and  his  dwelling 
*•  place  in  Sion,"  P/^/.  Ixxvi.  1,2.  "  He  fhewed  his  word 
*'  unto  Jacob,  and  his  judgments  unto  Ifrael  ;  he  hath  not 
"  dealt  fo  with  any  nation,  and  as  for  his  judgments  they 
*•  have  not  known  them,"  cxlvii.  19.  20.  Whence  thofe  apel- 
lations  of  the  heathen,  and  imprecations  alfo  ;  diS  jfer.  x.  25, 
"  Pour  out  thy  fury  upon  the  heathen  that  know  thee  not, 
•*  and  upon  the  families  that  call  not  on  thy  name  ;"  of  whom 
you  have  a  full  defcription,  Epk.  ii.  12.  "  Without  Chrifl, 
"  aliens  from  the  commonwealth  of  Ifrael,  and  flrangers 
"  from  the  covenants  of  promife  ;  having  no  hope,  and  with- 
"  out  God  in  the  world."  And  under  the  New  Teflament  ; 
though  the  church  have  confirmed  her  cords  and  flrengihened 
her  flakes,  and  many  nations  are  come  in  to  the  mountain  of 
the  Lord  ;  fo  many,  as  to  be  called,  all  people,  all  nations,  yea 
the  world,  the  whole  world,  in  comparifon  of  the  fmall  pre- 
cinft  of  the  church  of  the  Jews  ;  yet  now  alfo.  Scripture 
and  experience  do  make  it  clear,  that  many  are  paffed  by, 
yea  millions  of  fouls  that  never  hear  a  word  of  Chrifl  nor  re- 
conciliation by  him  ;  of  which  we  can  give  no  other  reafon, 
but,  "  even  fo.  Father,  for  fo  it  feemed  good  in  thy  fight," 
Matt.  xi.  26.  For  the  Scripture  ;  ye  have  the  Holy  Ghofl 
exprefsly  forbidding  the  apoflles  to  go  to  fundry  places  with 
the  word,  but  fending  them  another  way,  yltls  xvi,  6,  7,  9, 
10.  anfwerable  to  the  former  difpenfation  in  ^omc  particulars, 

wherein 


Univerfal  Redemption,  uq 

wherein  he  fuffered  all  nations  to  walk  in  their  own  ways,  ABs 
Aiv.  16.  And  tor  experience;  nor  to  multiply  particulars, 
do  but  afk  any  of  our  brethren  who  have  been  at  any  time 
in  the /WiVj,  and  they  will  eafily  refolve  you  in  tiie  tiuth 
thereof. 

The  exceptions  againft  this  argument,  are  poor  and  frivo- 
lous ;  which  we  referve  for  a  reply.  In  brief;  how  is  it  re- 
vealed to  thofe  ihoufands  of  the  offspring  of  infidels,  whom 
the  Lord  cuts  oflFin  their  -nfancy,  that  they  may  not  pefter 
the  world,  perfecute  his  church,  nor  diliuib  human  fociety  ? 
How  to  their  parents  ;  of  whom  Paul  affirms,  that  by  the 
works  of  God  they  might  be  led  to  the  knowledge  oi  his 
eternal  power  and  god-head  ;  but  that  they  Jliould  know  any 
thing  of  Redemption  or  a  Redeemer,  was  utterly  impojji'ule, 

CHAP.      II. 

Containing  three  other  arguments, 

ARGUMENT    III. 

JF   Jefus  Chrill   died  for  all   men  ;  that  is,  purchafed  and 
procured  for  them,  according  to   the   mind   and  will   of 
God,  all  thofe  things  which  we  recounted  and  the  Scripture 
fetteth  forth,  to  be  the  efFe£ls  and  fruits  of  his   death,    which 
may  be  fummed  up  in  this  one    phrafe,    eternal  redemption  : 
then  he  did  this,  and  that  according  to  the  purpofe  of   God  ; 
either  abfolutely,  or  upon  fome  condition  by  thera  to  be   ful- 
filled.    If  abfolutely  ;  then  ought  all  and  every  one,  abf^lute- 
ly  and  infallibly,  to  be  made  actual  partakers  of   that  eternal 
redemption  fo  purchafed  :  for  what,  [  pray,  fhould  hinder  the 
enjoyment  of    that  to  any,  which  God  abfolutely  mtended, 
and  Chrift  abfolutely  purchafed  for  them.     If  u^on  condition  ; 
then  he  did  either  procure  this  condition  for  them,  or  he  did 
not  ?  If  he  did  procure  this  condition  for  them  ;  iha^  is,  that 
2t  (iiould  be   bellowed  on   thera,  and  wrought  within  them; 
then  he  did  it  either  abfolutely  again,    or  upon  a  condition. 
If  abfolutely  ;  then  are  we  as  we  were  before  :    for  to  procure 
any  thing  for  another",  to  be  conferred  on  him   upon  fuch  a 
condition,  and  withal,  to  procure  that  condition  abfolutely  to 
be  beffowed  on  them  ;    is  equivalent  to  the  abfolute  procur- 
ing of  the  thing  itfelf.     For  fo  we  affirm  in  this  very  bufint  fs; 
Chrifl  procured  falvation  for  us,  to  be  bellowed  condiiion- 

?  ally, 


1 14  Arguments    agaUifi 

ally,  if  we  do  believe ;  but  faith  itfelf,  that  he  hath  abfolutC' 
iy  proLured,  withvout  a  prefcribing  of  any  condition.  Wuence 
we  affirm,  that  the  purchafing  of  falvation  for  us,  is  equiva- 
lent to  what  it  wouM  have  been,  il  it  had  been  fo  purchafed, 
as  to  have  been  abfolutely  beftuwed,  in  refpeft  of  the  event 
and  iflue  :  fo  that  thus  alfo,  mull  all  be  abfolutely  faved. — 
But  if  ihis  condition  be  procured  upon  condition,  let  that  bs 
afTigncd  ;  and  we  will  renew  our  query  concerning  the  pro- 
curing of  that,  whether  it  v»'ere  abfolute  or  conditior.al ;  and 
fo  never  reft,  until  they  come  to  fix  fomcwhere,  or  flill  run 
in'o  a  circle. 

But  on  the  other  fide,  is  not  this  condition  procured  by 
him,  en  whofe  performance  all  the  good  things  purchafed  by 
him  are  to  be  aftually  enjoyed  i^  Then  firft,  this  condition 
muff  be  made  known  to  all,  as  Arg,  2.  Secondly;  all  men 
are  able  of  themfelves  to  perform  this  condition,  or  they  are 
not  :  if  they  are  ;  then,  feeing  that  condition  is  faith  in  the 
promifes,  as  is  on  all  fides  conff  (Fed,  all  men  are  of  them- 
felves, by  the  power  of  their  own  free  will,  ab'e  to  believe  : 
which  is  contrary  to  the  Scriptures  ;  as  by  the  Lord's  afTift- 
ance  fliall  be  declared.  If  ihey  cannot  ;  but  that  this  faith 
muft  be  bellowed  on  them  and  wrought  within  them,  by  the 
free  grace  of  God  :  then,  when  God  gave  his  Son  10  die  for 
them,  to  procure  eternal  redemption  for  them  all,  upon 
condiiion  that  thev  did  believe;  he  either  purpofed  to  work 
faith  in  them  all  by  his  grace,  that  they  might  believe,  or  he 
did  not :  If  he  did  ;  why  doth  he  not  a6\ually  perform  it ; 
feeing  he  is  of  one  tnind,  and  who  can  turn  him  ?  why  do 
not  all  believe  ?  whv  have  not  all  men  faith  ?  or  doth  he  fail 
of  his  purpofe  ?  If  he  did  not  purpofe  to  beflow  faith  on, 
them  all,  or  (which  is  all  one)  if  he  purpofed  not  to  beftow 
faith  on  all,  (for  the  will  of  God  doth  not  confift  in  a  pure 
negation  of  any  thing, — what  he  doth  not  will  that  it  fhould 
be,  he  wills  that  it  fhould  not  be)  then  the  fum  of  it  comes  to 
this :  that  God  gave  Chrift  to  die  for  all  men  ;  but  upon  this 
condition,  that  they  perform  that  which  of  themfelves  with- 
out him  they  cannot  perform,  and  purpofed  that  for  his  part 
he  would  not  accomplifh  it  in  them. 

Now,  if  this  be  not  extreme  madncfs  ;  to  allign  a  will  un- 
to Gof*,  of  doing  that  which  himfelf  knows  and  orders  that  it 
Ihail  never  be  done,  of  granting  a  thing  upon  a  condition 
which  without  his  help  cannot  be  fulfilled,  and  which  help  he 
purpoled  not  to  grant ;  let  all  judge.  Is  this  any  thing,  but 
to  delude  poor  creatures  ?  Isitpoflible  that  ^ny  good  at  all 

fliould 


Univerfal  Redemption* 


ii. 


fiiould  arlfc  to  any,  by  fuch  a  purpofe  as  this,  fuch  a  giving 
of  a  ledeemer  ?  Is  it  agreeable  to  the  goodnefs  ot  God,  to  in- 
tend fo  great  a  good  as  is  the  rcdempdon  purrhaftrd  by  Clu  ul ; 
£nd  to   pretend  that  he  woold  have   it   prcfitablc   for  thern  : 
when  he  knows  that  they  can  no  more    fuitii   the    condition 
which  he  requires,  that  it  may  be  by    ihcm  enjoyed  ;    than 
Lazarus  could,  of  himfelf,  come  ou«  of  the  grave  ?    Doth 
it  befvfetn  the   wifdom  of  God,  to   purpofe  that   which   he 
knows  fhali  never  be  fulfilled  ?     If  a  man    (bould  promife  to 
give  a  iooo  pounds  to  a  bhnd  man,  \xMm  condiiioti    that  he 
will  open  his  eyes  and  fee  ;   which  he  knows  well  enough  he 
cannot  do  ;    were  that  promife  to  be  fuppofed  to  come  from 
an  heart-pitying  of  his  poveri)  ;   and  not  rather  from  a  mind 
toillude  and  mock  at  his  mifery  ?     If  the  King   Ihould    pro- 
mife  to  pay  a  ranfom  for  the   captives  at  Algiers,    upon  con- 
dition that  they  would  conquer  their  tyrants,  and  come  away, 
v»'hich  he  knows  full  well  they  cannot  do  :  were  this  a  kindly 
aft  ?     Or  if  a  man  fhould  pay  a  price  to  redeem  captives,  but 
not  that  their  chains  may  be  taken  away,  without  which  they 
cannot  come  out  of  prifon  ;    or  promife  dead  men  greac  re. 
wards,  upon  condition  they  live  again   of    themfelves  :    are 
not  thefe  to  as  much  end,  as  the  obtaining    of  falvation    for 
men  upon  condition  that  they  do  believe  ;    without  obtaining 
that  condition  for  them  ?    Were  not  that  the  atTigning  fuch  a 
will  and  purpofe  as  this  to  Jefus  Chiilt :    *'  I  will  obtain  eter- 
"  nal  life,  to  be  beftowed  on  men  and  become  theirs  by   the 
"  application    of  the  benefits   of    my  death,    but  upon    this 
*'  condition  that  they  do  believe  ;  but  as  1  will  not  reveal  my 
"  mind  and  will  in  this  bufincfs,  nor  this  condition  iifelf,  to 
**  innumerable  of  them  ;  fo  concerning  the  reft,  I  know  they 
"  are  no  v^ays  able  of  themfclves  (no  more  than  Lazarus  was 
*'  to  rife,  or  a  blind  man  is  to  fee)  to  perform  ihe  condition 
*•  that  I   do  require,  and   without   which   i:one  of  the  ^^ood 
"  things  intended  for  them  can  ever  become  theiis ;    neither 
"  will  I  procure  that  condition  ever  to  be  fulfilled  in   ihem  : 
**  that  is,  I  do  will  that  that  fxiall  be   done,  which  I  do  not 
"  only  know  fliail  never  be  done,  but  that  it  cannot  be  done, 
"  becaufe  I  will  not  do  that,  without  which-  it   can  never  be 
*'  accomplilhed."     Now  whether  fuch  a  will  and  purpofe   as 
this,  befecms  the  wifdom  and  goodnefs  of  our  Saviour;   let 
the  reader  judge. 

In  brief,  an  intention  of  doing  good  unto  any  one,  upon 
the  performance  of  fuch  a  condition  as  the  intender  knows  is 
abfolutely  afbovc  the  lirength  of  him  of  whom  it  is  required, 

(elpeciallv 


Ii6  Arguments    againP 

(efpecially  if  he  know  that  it  can  no  way  be  done  but  by  his 
concurrence,  and  he  is  refolved  not  to  yield  that  afliftance 
•which  is  necefTary  to  the  a£^ual  accomplifliment  of  it)  is  a 
vain  truitlefs  flouiifh.  That  Chrift  then  fnould  obtain  of  his 
Pdther  eternal  redemption,  and  the  Lord  ftiould  through  hit 
Son  intend  it  for  them  who  ihall  never  be  made  partakers  of 
it,  bpcaufe  they  carmot  perform,  and  God  and  Chrifl  have 
purpofed  not  to  beftow,  the  condition  on  which  alone  it  is  to 
be  made  ^flually  theirs;  is  unworthy  of  Chrift,  and  unpro- 
fitable to  them  for  whom  it  is  obtained  ;  which  that  any  thing 
ihdi  Chilli  oh'amed  tor  the  fons  of  men,  fhould  be  fo  unto 
ihem,  is  an  hard  faying  indeed.  Again,  if  God  through 
Chrift  purpofe  to  fave  all  if  they  do  believe,  becaufe  he  died 
for  all;  and  this  faith  be  not  purchafed  by  Chrift,  nor  are 
men  able  of  themfelvcs  to  beiieve :  how  comes  it  to  pafs, 
th.'t  any  are  faven  ? 

11  it  be  anfwered  ;  God  beftows  faith  on  fome,  not  on 
others:  1  repl\' ;  is  this  diftinguifhing  grace  pui  chafed  for 
thr){e  fonjc,  comparatively,  in  refpeB  of  thofe  that  are  pafTed 
by  wiiiiout  it  ?  li  u  be,  then  did  not  Chrift  die  equally  tor  all, 
ior  lie  died  «hat  fome  might  have  faith,  not  others :  ytdi  in 
compaiifon,  he  Cdnnot  be  faid  to  die  for  thofe  other  fome  at 
all;  not  dying  th<it  they  might  have  faith,  without  which  he 
J;new  that  all  the  reft  would  be  unprofi  able  and  fruitlefs  But 
is  it  not  purchafed  lor  them  by  Chrift  ?  then  have  thofe  that 
be  faved  no  more  to  thank  Ctirift  for,  than  thofe  that  are 
damned  ;  which  were  ftrange,  and  contrary  to  Rtv.  i.  5,  6  : 
**  Unto  him  that  loved  us,  and  waftied  us  from  our  fins  in  his 
*'  own  blood  ;  and  hath  made  us  kings  and  priefts  unto  God 
«  and  his  father,"  Sec. 

For  my  part,  I  do  conceive  that  Chrift  haih  obtained  falva- 
tion  for  men  ;  not  upon  condition  if  they  would  receive  it, 
but  fo  fully  and  perfectly — that  certainly  they  fhould  receive 
it  :  he  purchafed /2,W^?6'«,  to  be  beftowed  on  them  that  do 
believe  ;  but  wiihal  faith,  ihat  ihey  might  believe.  Neither 
can  it  be  obje^fed,  that,  according  to  our  doftrine,  God  re- 
quites any  thing  of  men  that  they  cannot  do  ;  yea  faith,  to 
believe  in Chnft:  for,  i.  Commands  do  not  fignify  what  is 
God's  intention  fhould  be  done,  but  what  is  our  duty  to  do  ; 
which  may  be  made  known  to  us,  whether  we  be  ab!e  toper- 
form  it  or  not  :  it  (jgnifieth  no  intention  or  purpofe  ot  God. 
^2.  For  the  promifes,  which  are  propoled  together  with  the 
commind  to  believe;  (1.)  thev  do  not  hold  out  the  intent  and 
purpoieof  God,  that  Chrift  Ihould  die  for  us  if  we  do  be- 
lieve ; 


Univerf at  Redemption.  u^ 

lic?e  ;  which  is  abfurd,  that  the  aft  fiiould  be  the  conftituter 
©f  its  own  obje£l,  which  mult  be  before  it  ;  and  is  prelup- 
pofed  to  be,  before  we  are  defired  to  believe  it  :  nor,  (2.) 
thepurpofeof  God,  that  the  death  of  Chrift  fhould  be  pro- 
fitable to  us  if  we  do  beHeve  ;  which  we  before  confuted  ; 
but,  (3.)  only  that  faith  is  the  way  to  falvation,  which  God 
hath  appointed  ;  fo  that  all  that  do  believe,  (hall  undoubtedly 
be  faved  ;  thefe  two  things,  faith  and  falvation,  being  infe- 
parably  linked  together,  as  Ihall  be  declared. 

A  R  G  U  M  E  N  T    IV. 

If  all  mankind  be,  in  and  by  the  eternal  purpofe  of  God, 
•liftinguifhed  into  two  forts  and  conditions,  feveral'v  and 
diftin6lly  defcribed  and  let  forth  in  the  Scripture  ;  and  Chrift 
be  peculiarly  affirnned  to  die  for  one  of  thefe  forts,  and  no 
where  for  them  of  the  other  :  then  did  he  not  die  for  all  • 
for  of  the  one  fort  he  dies  for  all  and  every  one,  and  of  the 
other  for  no  one  at  a'l.     But, 

1//,  There  is  fuch  a  difcriminating  diflinguifliment  among 
men,  bv  the  eternal  purpofe  of  God,  as  ihofe  wiiom /^^ /^y^j 
and  thofe  whom  ^d  liaies,  Rom.  ix.  13.  Thofe  whom  he 
knoweth,  and  whom  he  knoweth  not  ;    John  x.  ia.  I tnozu  my 

Jheep  :  2  Tim.  ii.  19.  Tfie  Lord  knozuetk  them  that  are  his  : 
RoiTJ.  viii.  29.  whom  he  did  foreknow  :  Rom.  xi.  2.  h'is 
people  which  he  foreknew  :  Matt.  xxv.  32.  1  know  you  not  : 
fo  J^.hn  xiii.  18.  I /peak  not  of  you  all ;  I  know  zuhom  I  have 
chofen.  Thofe  that  are  appointed  to  life  and  glory,  and  thofe 
that  are  appointed  to  and  fitted  for  deffru6iion  ;  dtB:  and  re- 
probate ;  thofe  that  were  ordained  to  eternal  life,  an'd  thofe 
who  before  were  of  old  ordained  to  condemnation  :  as  Eph* 
i.  4.  He  hath  chofen  us  in  him  :  A6^s  xiii.  48.  ordained  to 
eternal  life.:  Romn/iii.  30.  tVhom  he  did  predfiinate,  them  he 
aljo  called ;  and  wfiom  he  called,  them  he  al/o  ju/hfi^d;  and 
whom  hejujlified,  them  he  alfo gloi ified.  So  on  the  othe'r  fide ; 
1  Thef.  V.  9.  Godhathnot  appointed  us  to  wrath,  but  to  obtain 

falvation;  appointed  to  wiath  :  Rom.  ix.  18,  in,  20,  21. 
Be  hath  mercy  on  whom  he  will  have  mercy,  and  whom  he  will 
he  hardeneth;  thou  wilt  J  ay  then  unto  me,  why  doth  he  yet  find 

fault  ?  for  who  hath  repjled  his  will?  nay,  but  0  man,  who 
art  thou  that  reply  fi  agaifl  God  ?  fhall  the  thing  formed  fay  to 
himihatjormed  it,  why  hafi  thou  made  ihe  thus  f  hath  not  the 
mttr  power  over  the  clay,  of  the  fame  lump  to  make  one  vej/el 

unt0 


1 1 8  Arguments    a^airifl 

unto  honour  and  anoiher  unto  difhonour  ?  Jode  Iv.  Orddini,J 
id  this  condemnation ;  2  Pes.  ii.  12.  Mad<:  to  be  taken  and 
dc/iroyed  :  Matt.  xxv.  0^2.  JJzeep  and  goats  :  John  x.  pqffim. 
Tt'ole  that  are  \\\s  peculiar  people  and  ckildren  according  tp 
fiomi/e,  riiat  are  not  of  the  zcorld,  his  church  ;  and  thofe  thirt 
in  oppofition  to  tbem  are  the  zvor  Id, not  prayed  for,  not  hispto- 
fie;  as  Tit.  ii-  14.  Gal.  iv.  2^.  John  w.  19,  and  xvii.9,  lo.CuL 
i.  2'\.Johnx\.  ^2.  Htb.W.  10,  12, 13.  WhichdIftin8ionotmen 
is  every  where  alcribcd  to  the  purpofe,  will,  and  good  plealufe 
of  God :  Prov.  xvi.  4  The  Lord  hath  made  all  things  jor  him/elf 
even  the  wicked  Jor  the  day  oj  evil :  Matt.  xi.  25,  26.  I  thank  thee 
0  father^  becaufe  thou  kajl  hid  thej'e  things  from  the  loife  and 
prudent, and  hafl  revealed  them  unto  babes  ;  evcnfo  Father,  f or  fo 
if feemed  good  in  thy  fight:  Rom.  ix.  11,  \2..The  children  being 
not  yet  born,  neither  having  done  any  good  or  evil,  that  the  pur-^ 
poje  of  God  according  io  eletlion  might  Jland,  not  of  works,  bul 
efhim  that  caileth  ;  it  was faid  unto  her.  The  elder  fJidll fervt 
the  younger  :  verfe  16,  17.  So  then  it  is  not  of  him  that  willeth^ 
nor  of  him  t^Mt  runneth,  but  of  God  that  fheweth  mercy;  for 
the  Scripture  faith  unto  Pharaoh,  even  Jor  this  fame  purpoje 
have  Ifaifedthee  up,  that  I  ?rdglitfiew  my  pozuer  in  thee,  and 
that  my  name  might  be  declared  throughout  ell  the  earth:  Rora. 
viii.  28,  29,  50.  Who  are  called  according  to  his  purpofe  ; 
for  whom  he  did  foreknow,  he  alfo  did  predeflinate  to  be  con- 
formed to  the  imaoe  of  his  Son,  that  he  might  be  the  firfl  born 
among  many  brethren  ;  moreover  whom  he  did predeflinate,  thent 
he  alfo  called,  and  whom  he  called,  them  he  alfo  jufiifitd,  and 
whom  hejufUfied,  them  he  alfo  glorified.  So  that  the  firft 
part  of  the  propofition  is  clear  from  the  Scripture.    Now, 

2diy.  Chrift  is  faid  exprefsly  and  punBually,  to  die  for 
them  an  the  one  fide  ;  {ox  his  people.  Matt.  i.  21.  hisfheep^ 
John  X.  11,  12,  14.  his  church,  Afts  xx.  28.  Eph.  v.  25. 
as  diftinguilhed  from  the  world,  Rom.  v.  8,  9.  John  xi.  51, 
^2.  his  ""eldi,  Rom.  viii.  32,  33,  34.  hv'uhildren,  Heb.  ii. 
13.  as  before  more  at  large.  Whence  we  may  furely  con- 
clude, that  Chrift  died  not  for  all  and  every  one  ;  to  wit, 
not  for  ihofe  be  never  knezv,  whom  hehateth,  whom  he  hard- 
eneth,  on  whom  he  will  not  fiew  mercy,  who  were  before  of 
§{d ordained  to  condemnation;  in  a  word,  for  ihe  reprobate^ 
for  the  world,  Jor  which  he  zvould  not  pray.  That  which 
fome  except,  that  though  Chrift  be  faid  to  die  for  his  fieep, 
for  his  elctl,  his  chofen  ;  yet  he  is  not  laid  to  die  for  them  on:ly, 
ihat  term  is  no  where  expreft  ;.  is  of  no  value  ;  for  is  it  not 
wi^houiany  forced  interpretation,  in- common  fenfe  and  ac- 
cording 


UnWerfal  Redemption.  11* 

^crcilrg't^  thft  nrual  courfe  of  fpeaking,  to  dlfiin'ruilTi   men 

into  two  Tjch   oppofite  conditions,  as  c!e6l   snd   rcprobai:?, 

flieep  and  goats ;  and  then  affirming  that  be  died  for  his  el<:t^, 

to  be  equivalent  to  this,  he  died  for  his   elc6>  only  ?  1$   not. 

the  fenfe  as  clearly  reftrained,  as   ifthat  refbiftive    term  had 

been  added  ?   or  isthi^t  term  always-  ?dded  in  the    Scripture, 

in  every  indefinite  aflertion  ;   which  yet  muft  of  neccfTi'y  be 

limited  and  rellrained,  as  if  it   were   exprefsly  addfd  ?   As 

%vhere  our  Saviour  laiih,  "   I  am  the  way,  and  the  life,  and 

"  the  refurreBion,"  John  xiv.  6.  and  xi.  2^^    He  (\o>hr\fA 

fay,  that  he  only  is  fo  ;  and  yet  of  neccffuy  it  muft  be  fo  un- 

derftood.     As  alfo  in  that,  Col-  i.    19.  "  It  pleafed   the  Fa- 

*•  ther,  that   in  hira  fliouid  3II  fulncfs  dwell  ;"    he  doth   not 

cxprefs  the  limitation  only  :  and  yet  it   were  no  lefs  fhaf>  bldf- 

phemy,  to  (uppofe  a  pofjibility  of  exter-ding  the   affirmation 

to  anv  oiher.     So  that  this  argument,    notwiihflanding  ihis 

exception,  i*,  as  far  a?  I  can  fee,  unanfvirerabic  t    which  alfa 

might  be  further  urged,  by  a  more  large  expiicatlon  of  God'& 

purpofe  of  election  and  reprobation  ;  {hewing  how  the  dcsub 

of  Chriil  was  a  means  fet  apart  and  appoin'eil   for  the  faving 

of  his  eleft,  and  not  at  all  undergone  and   ruffercd  for  thofi? 

which  in  his  eternal  counfel  he  d\d.  determine  fhould    perifh- 

for  their  fins,  and  {o  never  be  made  partakers  of  the  benefits 

thereof.     But  of  this   more  muft  he    fpoken  ;    if  the   X^ord 

preferve  us,  and   give   affiftance    for   the  other  part  of   thi-^ 

controverfy,  concerning  the  caule  of  fending  Chrift. 

ARGUMENT     V. 

That  is  not  to  be  afferted  and  offirni^t!',  vhich  the  Scrip* 
lure  doth  not  any  wheie  go  before  us  in  ;  but  the  Scripture 
no  where  Lith,  Chrid  died/^r  a// 7;:f«,  much  lefs  for  all  and 
every  man,  (between  which  two,  there  is  a  wide  difFerence, 
as  (hall  be  declared)  therefore  this  is  not  to.be  afierted.  jt 
is  true,  Chriil  is  faid  to  give  his  life  a  random  for  all,  but  no 
ynhcvc  ior  rJl  men.  And  becaufe  it  is  affirmed  exprefslv  iri 
©ther  places,  that  he  died  for  ?;2^;2j);,  for  \m  churck,  for  them 
thatM^?',?,  for  the  children  thai  God  gave  him,  for  us  :  foms 
©^  ^\'  forts,  rhough  not  exprefsly,  yet  clearly  in  terms  equi- 
valent, Riv.  V.  9,  10.  it  rnuftbe  clearly  proved,  that  where- 
all  is  mentioned,  it  cannot  be  taken  for  all  believers^  all  his 
elet>,  his  whole  church,  all  the  children  that  God  gave  him, 
l©m.'  cf  all  forts  ;  before  an  iinivcrfal  afltnuctive  can  be- 
thence 


>20  Argumsnts    againjt 

thence  concluded  :  and  if  men  will  but  confider  the  parties-- 
lar  places,  and  contain  themielves  until  they  have  done 
what  is  required  ;  we  ihall  be  at  quiet,  i  am  perfuaded,  i« 
this  bufinefs. 

CHAP.     III. 

Containing    two    other    arguments ;  from    the  per/on   which 
Chriji  fuftaintd,    in  this  bufinefs, 

ARGUMENT    VI. 

FOR  whom  Chrift  died,  he  died  as  a  Sponfor  in  their  ftead  ; 
as  is  apparent,  Rom.  v.  6,  7,  8.  "  For  when  we  were 
*'  yet  without  ftrength,  in  due  time  Chrift  died  for  the  un- 
"  godly  ;  for  fcarcely  for  a  righteous  man  will  one  die,  yet 
"  peradventure  for  a  good  man  forae  would  even  dare  to  die  ; 
*'  but  God  commendeih  his  love  towards  us,  in  that  while 
"  we  were  yet  fmners  Chrift  died  for  us ;"  Gal.  iii.  13  He 
was  "  made  a  curfe  for  us  ;"  2  Cor.  v.  21.  "He  hath  made 
"  him  to  be  fin  for  us."  All  which  places  do  plainly  fignify 
and  hold  out  a  change  or  commutation  o\  perfons ;  one  be- 
ing accepted  in  the  room  of  the  other.  Now  if  he  died  as  the 
fponfor  or  furety  of  them  for  whom  he  died,  in  their  ftead  ; 
then  thefe  two  things,  at  leaft,  will  follow. 

1/?,  That  he  freed  them  from  that  anger,  and  wrath,  and 
guilt  of  death,  which  he  underwent  for  them  ;  that  they 
fhould,  in  and  for  him,  be  all  reconciled,  and  be  freed  from 
the  bondage  wherein  they  are  by  reafon  of  death  :  for  no 
other  reafon  in  the  world  can  be  afligned,  why  Chrift  fhould 
undergo  any  thing  in  anothei's  ftead  ;  but  that  this  other 
might  be  freed  from  undergoing  that  which  he  underwent 
for  him.  And  all  juftice  requires,  that  fo  it  fhould  be; 
which  alfo  is  exprefsly  intimated,  when  our  Saviour  is  faid 
to  be  EN  GYOS,  "a  furety  of  abetter  Teftament,"  Heb.v'w.  22. 
that  is,  by  being  our  prieft,  undergoing  the  ch-tftilement  of 
our  peace,  and  the  burthen  of  our  iniquities,  Ifa.  liii.  5,  6, 
7.  He  was  "  made  fin  for  us,  that  we  might  be  made  the 
**  righieoufnefs  of  God  in  him,"  zCor.wix.  But  now  all 
are  not  freed  from  wrath  and  the  guilt  of  death,  and  adually 
reconciled  to  God;  which  is  to  be  juftified,  through  an  im- 
putation of  righteoufnefs, and  a  non-imputation  of  iniquities: 
lor  until  a  man  come  to  Chrift,   **  the  wrath  of  God  abideth 


Univerfal  Redeinption,  121 

'  "  on  him,"  JfoJin  ill.  36.  which  argueih  and  intlmateth,  a 
not-removal  of  wrath,  by  reafon  of  not  beHeving.  He  dotb 
not  fay,  it  cojnes  on  them  ;  as  though,  by  Chrift's  death, 
they  were  freed  from  being  under  a  date  and  condition  of 
wrath,  which  we  are  all  in  by  nature,  Eph.  ii,  3.  but  men  ei, 
it  remaineth  or  abidetk  ;  it  was  never  removed  ]  and  to  them 
the  gofpel  is  a  favour  of  death  to  death  ;  bringnig  a  new 
death  and  a  fore  condemnation,  by  its  being  delpifed,  unto 
that  death  the  guilt  whereof  they  before  lay  under.  Some 
have  indeed  afhrmed  ;  that  all  and  every  one  are  redeemed, 
reftorcd,  juftified,  and  made  righteous  in  Chrift,  and  by  bi^ 
death  :  but  truly  this  is  fo  wretched;  I  will  not  fay  pervert- 
ing of  the  Scriptures,  which  give  no  colour  to  any  fuch  yffer- 
tion,  but  fo  direft  an  oppofition  to  them  ;  as  I  judge  it  fruit- 
lefs  and  loft  labour,  to  go  about  to  remove  iuch  exceptions, 
(More,  page  45.) 

zdly.  It  follows,  that  Chrift  made  fatisfa^llon  for  the  finS 
bf  all  and  every  man  ;  if  he  died  for  them  ;  for  the  reafon 
why  he  underwent  death  for  us  as  a  furety,  was  to  make  fa- 
tisfa£lion  to  God's  juftice  for  our  fins,  fo  to  redeem  us  to 
himfelf;  neither  can  any  other  be  aftigned.  But  Chrift  hath 
not  fatisfied  the  juftice  of  God,  for  all  the  ftns  of  all  and 
every  man  ;  which  may  be  made  evident  by  divers  reafons ; 
as,     .  ... 

1.  For  whofe  fins  he  made  fatisfaflion  to  the  juftice  of  God^ 
for  their  fins  juftice  is  fatisfied  ;  or  elfe  his  fatisfa6fion  was 
rejefted  as  infufficient ;  for  no  other  reafon  can  be  affigned 
of  fuch  a  fruitlefs  attempt ;  which  to  aver,  is  blafphemy  iri 
the  higheft  degree.  But  now,  the  juftice  of  God  is  not  fatis- 
fied tor  all  the  fins  of  all  and  every  man  ;  which  alfo  is  no* 
lefs  apparent  than  the  former  ;  for  they  that  muft  undergo 
eternal  puniftiment  themfelves  for  their  fins,  that  the  juftice 
of  God  may  be  fatisfied  for  their  fins ;  the  juftice  of  God 
was  not  fatisfied  without  their  own  puniftiment,  by  the  pu- 
niihment  of  Chrift  j  for  they  are  not  healed  by  his  ftripes. 
But  that  innumerable  fouls  iliall,  to  eternity,  undergo  tl;e 
punifliment  due  to  their  own  fins ;  I  hope  needs  with  chrifti- 
ans  no  proving  ;  now,  how  can  the  juftice  of  God  require 
fatisfatiion  of  them  for  their  fins;  if  it  were  before  fatisfied 
for  them  in  Chrift  ?  To  be  fatisfied,  and  to  require  fatisfa61i- 
on  that  it  may  be  fatisfied,  are  coatradi6lory  ;  and  cannot  be 
affirmed  of  the  fame,  in  refpeft  of  the  fan\e;  but  that  the 
Lord  will  require  of  forae  the  ut'moft  farthing,  is  moft  clear. 
Matt,  v,  26. 

g  a.^Chrift 


122  Arguments    againfi 

2.  Chriil:,  by  undergoing  death  for  us  a£  our  lurety,  fatisfi- 
cd  lor  no  more  than  he  intended  fo  to  do.  So  great  a  thing 
as  fatisfa6lioii  for  the  fins  of  men,  could  not  accidentally 
happen  befides  his  intention,  will,  and  purpofe;  efpecially  con- 
fidering  that  his  intention  and  good  will,  in  fanttifying  him- 
fclf  to  be  in  obianon,  was  ot  abfolute  neceflity  to  rral^e  his 
death  an  acceptable  offering.  But  now,  Chrifl:  did  not  in- 
tend to  fatisry  for  the  fins  oi  all  and  every  man  :  for  innu- 
merable fouls  were  in  hell,  under  the  punilhment  and  weight 
of  their  ov/n  (ins,  from  whence  there  is  no  redemption  ;  be- 
fore, and  actually  then,  when  our  Saviourinade  himfelf  an 
oblation  for  (in.  Now  (hall  we  fuppofe  that  Chrift  would 
make  himfelf  an  offering  for  their  fins,  whom  he  knew  to 
be  paft  recovery  ;  and  that  it  was  utterly  impoffible,  that  e- 
ver  they  Hiould  have  any  fruit  or  benefit  by  his  offering  ? 
Sliall  we  think,  that  the  blood  of  the  covenant  was  cafl  a- 
way  upon  them,  tor  whom  our  Saviour  intended  no  good  at 
all  ?  to  intend  good  to  them,  he  could  not ;  without  a  dire6): 
oppofition  to  the  eternal  decree  of  his  Father,  and  there- 
in  of  his  own  eternal  deity.  Did  God  fend  his  Son,  did 
Chrift  come  to  die  for  Cain  and  Pharaoh  ;  damned  fo  many- 
years  before  his  fuffering  ?  crtdat  Apella.  The  exception, 
that  Chrift  died  for  them,  and  his  death  would  have  been  a- 
vailable  to  them,  if  they  had  believed  and  fulfilled  the  condi- 
onr  equired  ;  is  in  my  judgment  of  no  force  at  all.     For, 

(i.)  For  the  moll  part,  they  never  heard  ot  any  fuch  con- 
dition. 

(2.)  Chrift  at  his  death  knew  fi;ll  well,  that  they  had  not 
fulfirred  the  condition  ;  andi  were  actually  cut  off  from  any 
poffibility  ever  fo  to  do  ;  fo  that  any  intention  to  do  them 
good  by  his  death,  muft  needs  be  vain  and  fruftrate  ;  which 
muft  not  be  affigned  to  the  Son  of  God. 

(3.)  This  redemption  co?iditionate,  if  they  believe  ;  we  fliall 
reje^i  anon.  Neither  is  that  other  exception,  that  Chrifl 
might  as  well  fatisfy  for  them  that  were  eternally  damned  at 
the  time  of  his  fuffering  (for  whom  it  could  not  be  ufeful.) 
as  for  them  that  were  then  aftually  faved  (for  whom  it  was 
not  needful ;)  of  any  more  value.     For, 

[1.]  Thofe  that  were  faved,  were  faved  upon  this  ground; 
that  Chrift  ftiould  certainly  fuffer  for  them  in  due  time  ; 
which  fuffering  oi  his  was  as  effeflual  in  the  purpofe  and  pro- 
mife,  as  in  the  execution  and  accomplifhment.  It  was  in  the 
mind  of  God  accounted  for  them  as  accomplifned  ;  the  com- 
pa6l  and  covenant  with  Chrift  about  it  being  furely   ratified 

upos 


Ihihrfcd  Ridcmpcion*  123 

'    upon  mutual  unchangeable  promifes,  (according  to  our  con- 
ception ;)  and  fo  our  Saviour  was   to  perform   it  ;  and  fo  it 
was  needful  for  them  that  were  aflually  faved.     But  f(  r  thofe 
that  were  aflually  damned  ;  there  was 'no  fuch  inducement 
to  it,  or  ground  for  it,  er  iiTue  to  be  expecled  but  of  !■. 
'   [^.]  A  fimile  will  clear  the  whole.     Jf  a  man  fhould  fend 
word  to    a    place  where  captives   were   in   prifon,    that  he 
tfVvou'd  pay  the  price  and  ranfom   that  was  due  for  th^ir  deli- 
very ;  and  to  defire  the  prifoners  to  come  forth,  for  he  that 
detains  them  accepts  of  his  word  and  engagement  ;  when  he 
comes  to  make  payment,  according  to  his  promifc;  i[  he  find 
fome  to  have  gone  forth  according  as  was  propofed  ;   and  o- 
th'er  continue  obftinate  in   their  dungeon  ;    iomt  liearing  ot 
what  he  had  done,  others  not,  and  that  according  to  his  own 
appointment,  and  were   notv  long   fince  dead;   doth    he,  in 
the  payment  oHiis  promifed  ranfom,  intend  it  for  them  that 
died  {lubbornly  and  obflinately  in  the  prifon  ?  or  only   for 
them  who  v/ent  forth  ?  Doubtlefs,  only  for  thefe  laft.     No 
more  can  the  paffi()n  of  Chrift  be  fuppofed  to  be  a  price  paid 
for  them  that  died  in  the  prifon  of  (in  and  corruption,  before 
the  payment  of  his  ranfom  ;  though  it  might   rLiIl  well  be  for 
them  that  were  delivered,  by  virtue  of  his  ergagement    for 
the  payment  of  fuch  a  ranfom.  ^"^' 

3.  If  Chrift  died  in  the  ftead  of  all  men.  and  made  iatis^ 
faftion  for  their  fins  ;  tiien  he  did  it  for  all  their  fins,  or  only 
for  fome  of  their  fins.  If  for  fome  only,  who  then  can  be  II 
faved  i  if  for  all,  why  then  are  not  all  faved  ?  They  fay,  it 
is  becaufe  of  their  unbelief  ;  they  will  not  believe,  and  there- 
fore are  not  faved  ;  that  unbelief,  is  it  ,1  fin,  or  is  it  not  ? 
If  it  be  not;  hov/  can  it  be  a  caufe  of  damnation  ?  if  it  be  ; 
Chrift  died  for  it,  or  he  died  not.  If  he  did  not;  then  he 
died  not  for  all  the  fins  of  all  men  ;  if  he  did,  why  is  this  an 
obftacle  to  their  falvation  ?  Is  there  any  nev/  fhift'to  be  in- 
vented for  this  ?  or  muff  we  be  contented  with  the  old,  viz, 
becaufe  they  do  not  believe  ;  that  is,  Chriff  did  not  die  for 
their  unbelief,  or  rather,  did  not  by  his  death  remove  their 
unbelief  ;  becaufe  they  would  not  believe,  or  becsufe  they 
would  not  themfelves  remove  their  unbelief  ;  or,  he  died  for 
their  unbelief  conditionally,  that  they  were  net  unbelievers? 
Thefc  do  not  feetn  to  me  to  be  fober  affertions. 


ARGUMExNT. 


424  Arguments    again/! 

ARGUMENT    VII. 

For  whom  Chrift  died,  for  them  he  is  a  Mediator ;   which 
is  apparent :  for  the  oblation  or  offering  of  Chrifl,  which  he 
made  of  himfelf  unto  God,  in  the  (hedding  of  his  blood,    was 
one  of  the  chiefeil  afts  of  his  mediation.     But   he  is  not   a 
Mediator  for  all  and  every  one  ;    which  alfo  is    no   lefs    evi- 
dent :    becaufe,  as  Mediator,    he  is  the  priefl  for  them  for 
whom  he  is  a  Mediator.     Now,  to  a  priefl  it  belongs,  as  was 
declared  before,  to  facrifice  and  intercede:    to  procure  good 
things,  and  to  apply  them  to  thofe  for  whom  they  are  pro- 
cured ;  as  is  evident,  Heb.  ix.  and  was  proved  before  at  large  : 
which  confefTedly  Chrifl  doth  not  for  all  :    Yea,    that  Chrifl 
is  not  a  Mediator  for  every  one,  needs  no  proof:  experience 
fufficiently  evinceth  it ;  befides  innumerable  places  of  Scrip- 
ture.    It  is  I  contefs,  replied  by  fome  ;    that  Chrifl  is  a  Me- 
diator for  fome,  in  refpeft  of  fome  a6ls,  and  not  in  refpeft  of 
others:  but  truly  this,  if  I  am  able  to  judge,    is  a   difhonefl 
fubterfuge  ;  that  hath  no  ground  in    Scripture,    and    would 
make  our  Saviour  a  half  Mediator  in  refpeft  of  fome,    which 
h  an  unfavoury  exprefTion.     But  this  argument  was  vindicate 
ed  beforcc 

^^^^^^^^^^^^^^^^^^ 

CHAP.    IV. 

Of  fanBiJication,  and  of  the  caufe  of  faith  ;    and  the  procure^ 
mtnt  thereof  hy  the  death  of  Chrifl, 

ARGUMENT    VIII. 

ANOTHER  argument  may  be  taken,  from  the  efeB  and 
fuit  of  the  death  of  Chrifl  ut\\o  fanBifi cation  ;  which 
Vhich  we  thus  propofe,  viz.  If  the  blood  of  Jefus  Chrifl  doth 
toafh,  purge,  deanfe,  and  fanSify  them  for  whom  it  was  fhed, 
or  for  whom  he  was  a  facrifice  ;  then  certainly  he  died,  fhed 
liis  blood,  or  was  a  facrifice,  only  for  them  that  in  the  event 
are  zvafhed,  purged,  cleanfed,  and  fanBified :  which  that  all 
or  every  one  are  not,  is  moft  apparent ;  faith  being  the  firfl 
principle  of  the  heart's  purification,  ABs  xv.  9.  and  all  men 
have  not  faith,  2  Jhef  iii.  2.  it  is  of  the  ele£l  of  God,  Titus 
i.  1.  The  confequence  I  conceive  is  undeniable,  and  not  to 
be  avoided  with  any  diliinftions.  But  now  we  fhail  make 
it  evident,  that  the' blood  of  Chrift  is   efre6iual  for   all  thofe 

ends 


Univerfol  Rede?nption.  ii^ 

,ends  of  zvajliing,  purging,  and  JanSit/ying,  which  wc  before 
recounted  :  and  this  we  (hall  do,  firil  from  the  types  of  it ; 
and  fecondly,  by  plain  expiefTions  concerning  the  thing  it- 
fclf. 

i/?.  For  the  type,  that  which  we  fhall  now  confider  is  the 
facrifice  of  expiation  ;  which  the  Apollle  fo  exprelsly  compar- 
eth,  with  the  facrifice  and  oblation  of  Chrift.  Of  this  he  af- 
firmeth,  Heb.  ix.  13.  that  it  legdWy  JanSIified  them^  for  whom 
it  was  a  facrifice  ;  for,  faith  he,  "  The  blood  of  bulls  and  of 
"  goats,  and  thealhes  of  an  heifer,  fprinkling  the  unclean,  fanc- 
*'  tifieth  to  the  purifying  of  the  flefli  ;"  now  that  which  was 
done  carnally  and  legally  in  the  type,  muft  be  fpiritually  ef- 
fe6led  in  the  antitype,  the  facrifice  of  Chrift,  typified  by  that 
bloody  facrifice  ofbeafls.  This  the  Apoflle  afTerteth  in  the 
verfe  following ;  "  How  much  more  (faith  he)  fhall  the  blood 
"  of  Chrifl,  who  through  the  eternal  fpirit  offered  himfelf 
*'  without  fpot  to  God,  purge  your  confcience  from  dead 
**  works  to  ferve  the  living  God  ?"  If  1  know  any  thing, 
that  anfwer  of  Arminius  and  fome  others  to  this,  viz.  that  the 
facrifice  did  fan6Hfy,  not  as  offered,  but  -d.^ /prinkled  ;  and  the 
blood  of  Chriff ,  not  in  refpe6t  the  of  oblation,  but  of  its  ap- 
plication, anfwereth  it ;  is  weak  and  unfatisfa6lory  ;  for  it 
only  afferts  a  divifion  between  the  oblation  and  application  of 
the  blood  of  Chrill ;  which  though  we  allow  to  be  diilin- 
guifhed,  yet  fuch  divifion  we  are  now  difproving ;  and  to 
weaken  our  argument,  the  fame  divifion  which  we  difprove 
is  propofed  ;  which  (if  any)  is  an  eafy,  facile  way  of  an- 
fwering.  We  grant  that  the  blood  of  Chrifl  fanftifi- 
eth,  in  refpeft  of  the  application  of  the  good  things  pro- 
cured by  it  ;  but  withal  prove,  that  it  is  fo  applied  to  all  for 
whom  it  was  an  oblation  ;  and  that  becaufe  it  is  faid  to  fanc- 
tify  and  purge  ;  and  muff  anfwer  the  type,  which  did  fan£lity 
to  the  purifying  of  the  flefh. 

2.dly.  It  is  exprefsly,  in  divers  places,  affirmed  of  the  blood- 
Ihedding  and  death  of  our  Saviour  ;  that  it  doth  efFeft  thefe 
things,  and  that  it  was  intended  for  that  purpofe.  Many 
places  for  the  clearing  of  this,  were  before  recounted.  I 
fhall  now  repeat  fo  many  of  them,  as  fliall  be  fufficient  to 
give  flrength  to  the  argument  in  hand ;  omitting  thofe  which 
before  were  produced  ;  only  defiring,  that  all  thofe  places 
which  point  out  the  end  of  the  death  of  Chrifl,  may  be  con- 
fidered  as  of  force  to  eflablifh  the  truth  of  this  argument. 

1.  Rom.  vi,  5,  6.    "  For  if  we  have  been  planted  toge- 
5*  ther  in  the  likenefs  of  bis  death,  we  fhall  be  aHo   in  the 

*'  likenefs 


126  Arguments    againfi 

**  likenefs   of  his    refurrecllon ;  knowing  this,  that  our  old 
*'  man  is  crucified  with  him,  that  the  body    of  fin  might  be 
*'  deftroyed,  that  henceforth  we  fliould  not  (erve   fin,"    The 
words  of  the  latter  z;^r/^,  yield  a  reafon  of  the  former  aflerti- 
on  in  ver/e  5,  viz.  that  a  participation  in  the  death  of  Chrift, 
fliall  certainly  be  accompanied  with  conformity  to  him  in  his 
refurrefclion  ;  tijat  is,  to  life  fpiritua!,  as  alio  to  eternal ;   be- 
caufe  our  old  man  is'  crucified  witk  kim,  that  the  body  of  Jin 
might  be  dejlroyed ;  that  is  our  finful  corruption  and  deprava- 
tion of  nature,  are  by  his  death  and  crucifying  efFe£lually  and 
meritorioufly  fliin,  and  difabled  from  fuch  a  rule  and  domi- 
nion over  us,  as  that  we  (houid  be   fervants  any  longer  unto 
them  ;  which  is  apparently  the  fenfe  of  the  place  ;  feeing  it 
is  laid  as  a  foundation,  to  prefs  forward  unto  all   degrees  of 
fanflification,  and  freedom  from  the  power  of  fin. 
■  2,  The  fame  apollle  alfo  tells  us,  2  Cor.  i.  20.  '*  All  the  pro- 
"  mifes  of  God  in  him  are  yea  and  amen  ;  unto  the  glory  of 
*'  God  by  us.     "YV.Qy  TkXQ yeaandainen  ;  confirmed,  ratified, 
unchangeably  eftablilhed,  and  irrevocably  made  over  to  us ; 
now  this  was  done  2,7  hira  ;  that  is,    in  his  death  and    blood- 
(hedding,  for  the  confirmation   of  the  teffament,    whereof 
thefe  promifes  are  the  conveyance  of  the  legacies  to  us  ';  coxi" 
^xmtiihy  u\t  death  of  him  the  Tejlator,  Heb.  ix.   16.  for  he 
VfdiS  ih(:  Jiireiy  of  this  better  teftamtnt^  Heb.   vii.  22.    which 
teftament,  or  covenant^  he  corijirmed  with  many^  by  his  being 
cut  off  for    them,    Dan.  ix.  26,  27.     Now,  what    are  the 
promifes  that  are  tbus  confirmed  unto  us,  and   eifablifhed  by 
the  blood  of  ChriP*.  ?  The  furn  of  them  you  have,  ^^r.  xxxi. 
33»  34*  whence  they  are  repeated  by  the  apoille,  Heb.  Viii. 
10,  1 1,  12.  to  fet  out  the  nature  of  that  covenant  which  was 
ratified  in  the  blood  of  Jefus ;  in  which  you  have  the  fumma- 
ry  defcription  of  all  that  free  grace  towards  us ;  both  in  fanc- 
tification,  verfe  10,   li.  and  in  juftification,  vtrfe   12.     A- 
monaft  thefe  promifes  alfo  is  that  moil  famous  one  of  circum- 
cinn'J  our  heart?,  and  of  giving  new  hearts  and  fpirits  unto 
us ;  as  Deut.  xxx.  6.     Ezek.  xxxvi.  26.    So  that  our  whole 
fan6lification  and    holinefs,  with    juftification  and    reconci- 
liation unto  God  ;  is  procured   by,  and  eftablifhed   unto  us 
with  unchangeable  promifes  in,  the  death  and  blood-fliedding 
of   Chrill ;   The  heavenly  or   fpiritual  things,  being  purified 
u^iihihaijacrificeothis,  Heb.  ix.  23.    For  "  we  have    re- 
"  demption  through  his  blood,  even  the  forgivcnefs  of  fins,'' 
Co/,  i.    14.    **  Through  death  he  dellroyed  him  that  had  the 
**  power  of  death,  that  is,  the  devil;  that  he  might  deliver 

'  **  them 


Univerfal  Randeption,  i^^ 

**  them  who  through  fear  of  death   were  all  their  life-tlme 
••  ftibjeft  to  bondage,"  Heb,  ii.   34.   15. 

3.  Do  but  take  notice  of  ihofe  two  moft  clear  places,  Tit, 
ii  .  J4.  Eph.  V.  2j,  26.  In  both  which,  our  cleanfing  and 
fanftification  is  alTigncd,  to  be  the  end  and  intendnient  of 
Chrift  the  worker  ;  and  therefore  the  certain  cffeft  of  his 
death  and  oblation,  which  was  the  work  ;  as  was  before 
proved.  And  I  Ihall  add  but  one  place  more  to  prove  that^ 
which  I  am  forry,  that  I  need  produce  any  one  to  do;  to  wit, 
that  the  blood  of  Chrift  purgeih  us  fro?u  all  our  fin  ;  and  it  is 
I  Cor,  i.  30.  "  Who  of  God  is  made  unto  us  wifdom,  and 
*'  righteoufnefs,  and  fan6tification,  and  redemption ;"  of 
which,  becaufe  it  is  clear  enough,  I  need  not  fpend  time  to 
prove,  that  he  was  thus  made  unto  us  of  God^  in  as  much  as 
he  fet  him  forth  to  be  a  propitiation  through  faith  in  his  Mood, 
Rom.  iii.  25.  fothat  our  fanftification,  with  all  other  effefts 
of  free  grace,  are  the  immediate  procurement  of  the  death  of 
Chrift.  And  of  the  things  that  have  been  fpoken,  this  is 
the  lum  ;  fan6lification  and  holinefs  is  the  certain  fruit  and 
efFeft  of  the  death  of  Chrift,  in  all  them  for  whom  he  died  ; 
but  all  and  every  one  are  not  partakers  of  this  fan6iification, 
this  purging,  clcanfing  and  working  of  holineis  ;  therefore 
Chrift  died  not  for  all  and  every  one,  quod er at  dcincnflrandum. 

It  is  altogether  in  vain  to  except,  as  fome  do  ;  that  the 
death  of  Chrift  is  not  the  fole  caui'e  of  thefe  things,  for  they 
are  not  aftually  wrought  in  any,  vjithout  the  intervention  of 
the  Spirit's  working  in  them,  and  faith  apprehending  the 
death  of  Chrift.     For 

(1.)  Though  many  total  caufes  of  the  fame  kind,  cannot 
concur  to  the  producing  of  the  fame  efFe6i  ;  yet  feveral  caufes 
of  feveral  kinds,  may  concur  to  one  effect  ;  and  be  the  fole 
caufes,  in  that  kind  wherein  they  are  caufes;  The  Spirit  of 
God,  is  the  caufe  of  fiinclification  and  holinefs  ;  but  what 
kind  of  caufe  I  pray  ?  even  fuch  a  one,  as  is  immediate- 
ly and  really  efficient  of  the  effeft.  Faith  is  the  caufe  of 
pardon  of  fin  ;  but  v/hat  caufe  ?  in  what  kind  ?  why  merely 
as  an  inftrum.ent,  apprehending  the  righteoufnefs  01  Chrift. 
Now,  do  thefe  caufes,  whereof  one  is  efficient  and  the  other 
inftrumental,  both  natural  and  real,  hinder  that  the  biood  of 
Chrift  may  not  only  concur,  but  aifo  be  the  fole  caufe  moral 
J'nd  meritorious  of  thefe  things  ?  doubtlefs  they  do  not. 
Nay  they  do  fuppoie  it  fo  to  be  ;  or  cHe  they  would,  in  this 
work,  be  neither  inftrumentrd  nor  eilicient  ;  that  being  the 
io!e  foundation  of  the  Spirit's  operation,  and  cilicicnce  ;  and 

the 


128  Arguments    againfl 

tlie  folc  caufe  of  faith's  being  and  exiftence.  A  man  is  de« 
tarined  captive  by  his  enemy  ;  and  one  goeth  to  him  that  de- 
tains him,  and  pays  a  ranfom  tor  his  dcHvery ;  who  thereup- 
on grants  a  warrant  to  the  keepers  of  the  prifon,  that  they 
fhall  knock  off  liis  {hackles,  take  away  his  rags,  let  him  have 
new  cloaths,  according  to  the  agreement  ;  faying,  Deliver 
him,  for  I  have  found  a  ranfom  ;  becaufe  the  jailor  knock* 
off  his  (hackles,  and  the  warrant  of  the  judge  is  brought  for 
his  difcharge  ;  (hall  he  or  we  fay,  that  the  price  and  ran(om 
which  was  paid,  was  not  the  caufe,  yea  the  fole  caufe  ot  his 
delivery  ?  confidering  that  none  of  thefe  latter  had  been,  had 
not  the  ranfom  been  paid  ;  they  are  no  lefs  the  effeft  of  that 
ranfom,  than  his  own  delivery.  In  our  delivery  from  the 
bondage  of  fin,  it  is  true,  there  are  other  things  in  other 
kinds  which  do  concur,  be(ides  the  death  of  Chrift  ;  as  the 
operation  of  the  Spirit,  and  the  grace  of  God  ;  but  thefe  be- 
ing in  one  kind,  and  that  in  another  ;  thefe  alfo  being  no 
lefs  the  fruit  and  effetl  of  the  death  of  Chrift,  than  our  deli- 
verance wrought  by  them  ;  it  is  moft  apparent,  that  that  is 
the  only  main  caufe  of  the  whole. 

f2.)  To  take  off  utterly  this  exception,  with  all  of  the  like 
kind  ;  we  affirm,  that  faith  itfelf  is  a  proper  immediate  fruit 
and  procurement  of  the  death  of  Chrift,  in  all  them  for  whom 
he  died  ;  which  (becaufe  if  it  be  true,  it  utterly  overthrows 
the  general  ranfom,  or  univerfal  redemption  ;  and  if  it  be  not 
true,  I  will  very  willingly  lay  down  this  whole  controverfy,, 
and  be  very  indifferent  which  way  it  be  determined,  foi  go 
it  which  way  it  will,  free  will  muft  be  eftablifhed  ;)  I  wiiS 
prove  apart  by  itfelf,  in  the  next  argumentc 

ARGUMENT    IX. 

1.  Before  I  come  to  prefs  the  argument  intended,  I  moft 
premife  fome  few  things ;  as 

iji.  Whatever  is  freely  beftowed  upon  us,  in  and  through 
Chrift  ;  that  is  all  wholly  the  procurement  and  merit  of  the 
death  of  Chrift  ;  nothing  is  beftowed  through  him,  on  thofe 
that  are  his,  which  he  hath  not  purchafed  ;  the  price  where- 
by he  made  his  purchafe,  being  his  own  blood.  For  the  co- 
venant between  his  father  and  him,  of  making  out  all  fpirilu- 
al  bleffings  to  them  that  were  given  unto  him  ;  was  exprefsly 
founded  on  this  condition,  that  he  fhould  "  make  his  foul 
♦'  an  offering  for  fin,"  Ifa.  liii.   lo, 

idly.  That 


Vniverfal  Redemption.  lag 

2dty,  That  Cohfeffedly  on  all  fidcs,  U\\\\  is,  in  men  of  un- 
derftandirig,  of  fach  abfolute  indirpenfable  heceflity  unto  faU 
Vation,  there  being  no  facrifice  to  be  admitted  lor  the  want  of 
.t  iri  the  new  covenant  ;  that  whatever  God  hath  done,  in 
'his  iovc  lending  his  Son,  and  whatever  Chrifl  hath  done  or 
doth,  in  hiti  oblation  or  interGelTiori  for  all  or  lorne,  without 
{his  in  us,  is,  in  regard  oF  the  event,  of  no  value,  worth  or 
profit  unto  us  j  but  ferveth  only  to  encreafe  and  aggravate 
Condemnation  ;  for  vvhatfoever  is  accornphfned  befides,  thart 
is  moll  certainly  true, — He  that  belteveth  not.Jliall  be  damned^ 
Mark  xvi.  16.  (So  that  if  there  is  in  ou.Telves  a  power  ot 
believing,  and  the  aft  of  it  doth  proceed  from  that  power, 
and  is  our  own  alfo ;  then  certainly  and  undeniably,  it  is  in 
our  power  to  make  the  love  of  God  and  death  ot  Chriil:  ef- 
feclual  towards  us,  or  not  ;  and  that  in  believing  we  aftually 
do  the  one,  by  an  aft  of  our  own  ;  which  is  fo  evident,  that 
the  mod  ingenious  and  perfpicacious  of  our  adverfaries  have 
ifi  terms  confcffed  it ;  as  I  have  declared  ^  elfewhere.)  This 
being  then  the  abfolute  necefTity  ol  faith;  it  feems  to  me  that 
the  caufe  of  that,muft  needs  be  the  prime  and  principal  cauCe 
of  fal vation  ;  as  being  the  caufe  of  that  without  which  the 
whole  would  not  be ;  and  by  which  the  whole  is,  and  is  ef- 
feftual. 

3^/y.  I  fliall  give  thofe  that  to  us  in  this  are  contrary  mind- 
ed, their  choice  and  option  ;  fo  that  they  will  anfv/er  direft- 
ly,  categorically,  and  without  uncouth  infignificant  cloudy 
diftinftions,  whether  our  Saviour,  by  his  death  and  inter* 
ceffion  (which  we  proved  to  be  conjoined)  did  merit  or  pro- 
cure laith  lor  us  or  not  ?  or  which  is  all  one  ;  whether  faiih 
be  a  fruit  and  efFeft  of  the  death  of  Chrift,  or  not  ?  and  ac- 
cording to  their  anfwer  I  will  proceed  : 

If  they  anfwer  affirmatively,  that  it  is,  or  that  Chrift  did 
procure  it  by  his  death  ;  (provided  always  that  they  do  n3£ 
wilfully  equivocate,  and  when  1  fpeak  of  faith  as  it  is  a 
grace  in  a  particular  perfon,  takin^^  it  fubjcftively,  under- 
(land  t  Jiih  as  it  is  the  dcftrine  of  faiih  or  the  way  or  falvatio.'i 
declared  in  ilie  gofpel,  taking  it  objeftively  ;  which  is  anothef- 
thing,  and  befides  ibe  prefent  queilion :  although  by  the  way 
I  mud  tell  them,  thai  we  deny  the  graniing  of  that  new  way 
of  faivation  in  bringing  lite  and  immortality  to  light  by  the 
gofpel  in  Chnft,  to  be  procured  for  us  by  Chrift  ;  Imnrelf  be- 
ing the  chielefl  part  of  this  way,  yea  the  way  itfeU;  and  that 
be  fhould   himfelf  be  procured  by  his  own  death  and  obla- 

R  '  tion, 

^  Difplay  of  Arminianifnu 


igo  Arguments    againjt 

tlon,  is  a  very  ftrange  contradi6lory  aflertion,  befeeming 
them  who  have  ufed  it  fMore^  page  35.^  It  is  true  indeed, 
a  full  and  plenary  carrying  of  his  elefct  to  life  and  glory  by 
that  way,  we  afcribe  to  him,  and  maintain  it  againft  all ;  but 
the  granting  of  that  way,  was  of  the  fame  free  grace  and  un- 
procured  love,  which  was  alfo  the  caufe  of  granting  himfelt 
unto  us,  Gen.  iii.  15.)  if,  I  fay,  they  anfwer  thus  affirmatively ; 
then  I  demand,  whether  Chrift  procured  fai'.h  for  all  for 
whom  he  died,  ahfolutely,  or  upon  fome  condition  on  their 
part  to  be  fulfilled  ?  If  ahfolutely;  then  furely  if  he  died  for 
all,  they  mufl  all  ahfolutely  believe  ;  for  that  which  is  abfo- 
Jutely  procured  for  any,  is  ahfolutely  his,  no  doubt ;  he  that 
hath  ahfolutely  procured  an  inheritance,  by  what  means  fo- 
ever,  who  can  hinder  that  it  fhould  not  be  his  ?  But  this  is 
contrary  to  that  of  the  apoffle,  all  men  have  not  faith,  2,  ThefT, 
iii  2.  zudi  faith  is  of  God's  eleB^  Tit.  i.  1.  If  they  lay  that  he 
procured  it  for  them,  that  is,  to  be  beftowed  on  them  conditi- 
onally ;  I  defire  that  they  would  anfwer,  bona  fide  ;  and  round- 
ly in  terms,  without  equivocation,  or  blind  diftinflions,  af- 
fign  that  condition,  that  we  may  know  what  it  is,  feeing  it  is 
a  thing  of  fo  infinite  concernment  to  all  our  fouls;  let  me 
know  this  condition  which  ye  will  maintain;  and  en  herb  am 
a?nici,  the  caufe  is  yours.  Is  it  as  fome  fay,  if  they  do  not 
refift  the  grace  of  God  ?  now  what  is  it  not  to  refift  the  gra^e 
of  God  ;  is  it  not  to  obey  it  ?  and  what  is  it  to  obey  the  grace 
of  God  ;  is  it  not  to  believe  ?  fo  the  condition  of  faith,  is 
faith  itfell:  Chrifl  procured  that  they  fhould  believe,  upon  con- 
dition that  they  do  believe ;  are  thefe  things  fo  ?  But  they  can 
affign  a  condition  on  our  part  required,  oi  faith,  that  is  not 
faith  iifelf ;  can  they  do  it  ?  let  us  hear  it  then  ;  and  we  will 
renew  our  injquiry  concerning  that  condition,  whether  it  be 
procured  by  Chrift  or  not.  If  not ;  then  is  the  caufe  of  faith 
ftill  refolved  into  ourfelves :  Chrift  is  not  the  author  and 
finifher  of  it.  If  it  be  ;  then  are  we  juft  where  we  were  be- 
fore, and  muft  follow  with  our  queries,  whether  that  condi- 
tion was  procured  ahfolutely,  or  upon  condition :  depinge 
ubi  fiflam.     But, 

2.  If  they  will  anfwer  negatively  ;  as,  agreeably  to  their 
own  principles,  they  ought  to  do  ;  and  deny  that  faith  is  pro- 
cured by  the  death  of  Chrift  ;    then, 

(1.)  They  muft  maintain,  that  it  is  an  aft  of  our  own  wills; 
fo  our  own,  as  not  to  be  wrought  in  us  by  grace ;  and  that  it 
is  wholly  fituated  in  our  power,  to  perform  that  fpiritual 
a8  ;    nothing  being  beftowed  upon  us  by  free  grace,  in  and 

through 


Univerfal  Redumption* 


lai 


ihrough  Chrift,  (as  was  before  declared) — but  what  by  him,  In 

■  his  death  and  oblation,  was  procured.     Which  is   contrary, 

fi  J  io  exprefs  fcripture,  in  exceeding  many  places  ;  which  I 

mall  not  recount ;  [2.]  to  the  very   nature    of   the  being   of 

the  new  covenant ;   which  doth  not  prefcribe  and  require  the 

condition  of  it,  but  efFeftually  work  it  in  all  the  covenantees, 

7er.  xxx'i.  33,  44.     EzeL  xxxvi.    26.      Bd.  viii.    10,11. 

[3.]  to  the  advancement  of  the  free  grace  of  God  ;  in  fetting 

up  the  power  of  fiee  will  in  the  flate  of  corrupted  nature,  to 

the  flighting  and  undervaluing  thereof ;  [4.]  to  the  received 

doftrine,  of  our   natural  depravednefs  and  difability   to    any 

thing  that  is  good  ;  yea,  by  evident  unftrained  confequence, 

overthrowing  that  fundamental  article  of  original   fin  ;    yea, 

[5.]  to  right  reafon ;  which  will  never  grant  that  the  natural 

Faculty  is  able  of  itfelf,  without  fome  fpiritual  elevation,    to 

produce  an  a6l  purely  fpiritual  ;  as  1   Cor.  ii.  14. 

(2,)  They  muft  refolvc  almofl  the  fole  caufe  ot  our  falvation, 
into  ourfelves  ultimately  ;  it  being  in  our  own  power,  to 
make  all  that  God  and  Chrilt  do  unto  that  end,  efFeftual,  or 
to  fruftrate  their  utmoft  endeavours  for  that  purpofe.  For 
all  that  is  done,  whether  in  the  Father's  loving  us  and  fending 
his  Son  to  die  for  us,  or  in  the  Son's  offering  himlelf  for  an 
oblation  in  our  ftead,  (or  for  us,  in  our  behalf)  is  conieffedly 
(as  before)  of  no  value  nor  worth,  in  refpe6b  of  any  profitable 
ifTue,  unlefs  we  believe;  which  that  we  fhall  do,  Chrift  hath 
not  effefted  nor  procured  by  his  death  ;  neither  can  the  Lord 
fo  work  it  in  us,  but  that  the  fole  cafting  voice  (if  I  may  fo 
fay)  whether  we  will  believe  or  no,  is  left  to  ourfelves.  Now 
whether  this  be  not  to  aflign  unto  ourfe'ves  the  caufe  of  our 
own  happinefs,  and  to  make  us  the  chief  builders  of  our  own 
glory,  let  all  judge. 

II.  Thefe  things  being  thus  prcmifed,  I  fhall  briefly  prove 
that  which  is  denied,  viz.  That  faith  is  procured  for  us  by 
the  death  of  Chrifl;  and  fo  confequenily  he  died  not  for  all 
and  every  one,  for  all  men  have  not  faith.  And  this  we  may 
do,  by  thefe  following  reafons  : 

1//.  The  death  of  Jefus  Chrifl  purchafed  hollnefs  and  fcinc- 
tification  for  us ;  as  was  at  large  proved,  'Arg.  8ih  ;  but  faiih, 
as  it  is  a  grace  of  the  fpirit  inherent  in  us,  is  ioi  mally  j  part 
of  our  lanftification  and  holinels ;  ihereloie  he  procured 
faith  for  us.  The  affumption  is  mod  certain,  and  not  denied; 
the  propofiiion  was  fufficienily  confirmed,  in  the  ioregoiiig 
argument;  and  I  lee  not  what  may  be  excepted,  againit  tne 
!.ruth  ot  the  whole.     If  any  fhall  except  and  lay,  that   Chrift 


might 


j^e  Arguments    againfi 

flight  p'-ocure  for  us  fome  part  of  hoHncfs  (for  we  fpeak  of 

pans  and  not  of  aegiees  and  iTie?.fure)  but  not  all ;  as  the 
fanftification  of  hope,  love,  meej^nefs,  and  the  like ;  \ 
^{k  firft,  what  warrant  have  we  for  any  fuch  difiinftion  be. 
trween  the  graces  ot  the  Spirit ;  that  fome  of  them  fhould  be 
of  the  purchafing  of  ChriU^  others  of  our  own  ftore?  Se- 
condly ;  whether  we  are  more  prone  of  ourfelves  to  believ?, 
and  more  able,  than  to  love,  and  hope  ?  and  where  may  we 
have  a  ground  for  that  ? 

idly.  All  the  iruits  of  eleftion  are  purehafed  for  us  by  Je» 
fus  Chrifl ;  for  we  are  chojen  in  him,  Eph.  i.  4.  as  the  only 
caufe  and  fountain  of  all  thoie  good  things  which  the  Lord 
choofeth  us  to,  for  the  praife  of  his  glorious  grace,  tliat  in 
all  things  he  might  have  the  pre-eminenee.  1  hope  I  need 
rot  be  To  folicitous  about  the  proving  of  this  •  tha:  the  Lord 
Jefus  is  the  only  way  and  mean,  by  and  for  whom  the  Lord 
will  certainly  and  aftually  collate  upon  his  eleft,  all  the 
fruits  and  eSPefts  of  intendments  of  that  love  whereby  he 
chofe  them  ;  but  nov/,  faith  is  a  fruit,  a  principal  fruit  of  our 
ele6lion  ;  for  (faith  the  apoflle)  we  are  ckofen  in  him,  before 
the  foundation  of  the  worlds  that  we  JJiould  he  holy,  Eph.  i.  4. 
of  which  holinefs,  faith,  purifying  the  heart,  is  a  principal 
fhare.  Moreover,  whom  he  did  predeftinate,  them  alfo  he  caU 
led,  Rom.  viii.  30.  that  is,  with  that  calling  which  is  ac- 
cording to  his  purpofe ;  effeQually  working  faith  in  them, 
by  the  mighty  operation  of  the  Spirit  according  to  the  exceed- 
ing greatnefs  of  his  power,  ^"^h.  i.  19.  And  fo  they  believe, 
(God  making  them  differ  from  others,  i  Cor.  iv.  7.  in  the 
enjoyment  of  the  means)  who  are  ordained  to  eternal  life,  A6ls. 
xiii.  48.  their  being  ordained  to  eternal  life,  was  the  foun- 
tain from  whence  their  faith  did  flow ;  and  fo  the  eledion 
hath  obtained,  and  the  refl  were  blinded,  Rom.  xi.  7. 

33^/)'.  All  the  blefhngs  of  the  new  covenant  are  procured 
and  purehafed,  by  him  in  whom  the  promifes  thereof  are 
ratified,  and  to  whom  they  are  made;  for  all  the  good  things 
thereof  are  contained  in  and  exhibited  by  thofe  promifes, 
through  the  working  of  the  Spirit  of  God.  Now,  concern- 
ing the  promifes  of  \he  covenant,  and  their  being  confirmed 
in  Chriif,  and  made  unto  him,  as  Gal.  iii.  16.  with  what  is 
to  be  underftood  in  thofe  exprcffions ;  was  before  declared. 
Therefore  all  the  good  things  of  the  covenant  are  the  effeHs, 
fruits,  and  purchafe  of  the  death  of  Chrift  ;  he,  and  all  things 
for  him,  being  the  fub (lance  and  whole  of  it.  Further,  that 
iaith  is  of  the  good  things  of  the  new  cpven&nt,  is    apparent 

from 


univ^i'j^i'  Rcaempiion.  igg 

irom  the  (lefcriprion  thereof,  Jer.  xxxi.  33.  Hebrews  viil.  le. 
11.  £z^/^.  xxxvi.  26.  with  divers  other  places;  as  might  clear- 
ly be  manifeOcd,  if  we  ail'e£ied  copiouJnefs  in  cavfafacili, 

^thly,  Tnst  without  which  it  is  utterly  impoflTilDie  that  we 
(bould  be  (aved,  rnuft  of  necefiity  be  procured  by  him  by 
whom  we  iire  fully  <ind  e(re6lually  faved  ;  let  them  that  can, 
declare  how  he  can  be  faid  to  procure  falvation  fully  and 
£ffe61u«»l|y  for  us,  and  not  be  the  author  and  purchafer  of 
that,  (tor  he  is  the  author  of  our  falvation,  by  way  of  pur- 
ebafe)  without  which  it  is  utterly  impofTjbJe  we  fhould  attain 
^^Ivation.  Now,  without  faith  it  is  utterly  impoflible  thit 
«ver  anv  (Ht^uld  attain  falvation.  Ueh,  xi.  6.  Maik  xvi.  16. 
But  Jefus  Chrift  (according  to  his  name)  doth  perfectly  favft 
us,  MiJtth.  i.  21.  procuring  for  us  eternal  redemption^  Heh. 
ix.  12.  being  able  to  fave  to  the  uttermojl^  them  that  come  un^ 
iQ  Cod  by  kim,  Hebrews  vii.  25.  and  therefore  mu ft /azVA 
^Ifo  be  within  the  compafs  of  thofe  things  that  are  procure^ 
by  him. 

^ihly.  The  Scripture  is  clear  in  exprefs  terms,  and  fuch  as 
arc  fo  equivalent  that  they  are  not  liab'ie  to  any  evafion  ;  as 
Phil.  i.  29.  //  IS  given  unto  us,  hyper  Christou  in  thehe^ 
half  0/ Chrtjly  for  Chnjl'sfake,  to  believe  on  him.  Faith  or  belief 
is  the  gift,  and  Chrift  is  the  procurer  of  it :  God  hath  blejfed 
us  with  allfpiritual  bkjfings  in  heavenly  places^  in  Chrifl,  Eph, 
i.  5.  If  faith  be  a  fpintual  blefTmg,  it  is  beffowed  on  us  in 
him ;  and  fo  alfo  for  his  fake  ;  if  it  be  not,  it  is  not  worth 
contending  about,  in  this  fenfe  and  way;  fo  that,  let  others 
look  which  way  they  will,  1  defire  to  look  to  Jefus  as  the  au- 
thor and  finiPur  of  our  faith,  Heb.  xii.  2. 

Divers  other  reafons,  arguments,  and  places  of  Scripture, 
might  be  added  ;  for  the  confirmation  of  this  truth;  but  I 
hope  I  have  faid  enough,  and  do  not  defire  to  fay  all.  The 
fum  of  the  whole  reafoning  may  be  reduced  to  this  head,  viz, 
Jf  the  fruit  and  effeft  procured  and  wrought  by  the  death  of 
Chrift,  abiolutely,  not  depending  on  any  condition  in  man  to 
be  fulfilled,  be  not  common  to  al! ;  then  did  not  Chrift  die 
fcr  all  ;  but  the  fuppofal  is  true  ;  as  is  evident  in  the  grace  of 
faith,  which  being  procured  by  the  deaih  of  Chrift,  to  be 
abfolutely  beftowed  on  them  for  whom  he  died,  is  not  com- 
mon to  all;  therefore  our  Saviour  did  not  die  for  all. 


ARGUMENT 


i34  Arguments    againfi 

ARGUMENT    X. 

We  argue  from  the  type  to  the  antitype,  or  the  thing  figni. 
fled  by  it ;   which  will  evidenLly  reftrain  the  oblation  of  Chrift 
lo  God's  ele6t. — The  people  of  Ifrael  were  certainly,  in  ail 
remarkable  things  that  happened  unto  them,  typical  of  the 
church  of  God;  as  the  apoflle  declares,   i  Cor,  x.  n.     Ef- 
pecially,  their  inftitutions  and  ordinances  were  all  reprefent- 
ative    of  the  fpirituai  things  of  the  gofpel ;  their  priefls,  altar, 
facrifices,  were  but  all  (hadows  of  the  good  things  to  come  in 
Jefus  Chrift ;  their  Canaan  was  a  type  of  Heaven,  Heb  iv. 
3,  9.  as  alfo  Hierufalem  or  Sion,  Gat,  iv.  26. — Heb,  xii.  22. 
The  whole  people  itfelf  was  a  type  ol  God's  church,  his  eleft, 
his  chofen  and  called  people ;   whence  as  they  were  called  an 
holy  people,  a  royal  priefthood,  fo  alio,  in  allufion  to  them, 
are  believers,  1  Pd.  ii.  5,  9.     Yea,  God's  people  are  in  in- 
numerable places  called  his  Ifrael;  as  it  is  further  expounded, 
Jieb,  viii.  8.  a  true  Ifraelite  is  as  much  as  a    true  believer, 
jfokn  \,  47.  and  he  is  a  Jew   which  is  one  inwardly,  in  the 
hidden  man  of  the  heart,  Rom,  iii.  29.     I  hope  it  needs  not 
be  proved,  that  that  people,  as  delivered  from  bondage,  pre- 
ferved,  taken  nigh  unto  God,  brought  into  Canaan^  was  ty- 
pical of  God's  fpirituai  church,  of  eleft-believers.    Whence 
we  thus  argue,  Thofe  only  are  really  and  fpiritually  redeemed 
by  Jefus  Chrift,  who  are  defigned,  fignified,  typified  by  the 
people  of  Ifrael,  in  their  carnal  typical  redemption  ;   (for    no 
reafon  in  the  world  can   be  rendered,  why  fome  ftiould  be 
typed  out,  in  the  fame  condition  partakers  of  the  fame  good, 
and  not  others  ;}  bat  by  the  people  of  the  Jews,  in  their   de- 
liverance from   Egypt^  bringing  into  Canaan^  with  all   their 
ordinances  and  inllitutions,  only  theeleft,  the  church  of  God 
was  typed  out  ;  as  was  before  proved.     And  in   truth,  it    is 
the  moft  fenfelefs  thing  in  the  world,  to  imagine  that  the  Jews 
were  under  a  type  to  all  the  whole  world,  or  indeed  to  any 
but  God's  chofen  ones,  as  is  proved  at  large,  Heb,  ix.  10. — 
Were  the  Jews  and  their  ordinances,  types  to  the  feven   na- 
tions whom  they  deftroyed  and  fupplanted  in  Canaan?  were 
they  fo  to  Egyptians,  infidels,   and    haters  of  God  and   his 
Chriit  ?  we  conclude  then  affuredly,  from  that  juft  proportion 
;hat  ought  to  be  obferved  between   the  types  and  the  things 
typified,  that  only  ihe  eleft  of  God,  his  church  and  chofen 
cni:s,  are  redeemed  by  Jefus  Chrift. 


CHAP. 


Univerfal  Redemption.  k3i 

CHAP.      V. 

Being  A  continuance  of  arguments,  from  the  nature  and  de- 
fcription  of  the  thing  in  hand:  And  firjl^  of  redemption. 

ARGUMENT    XI. 

THAT  doftrine  which  will  not  by  any  means  fuit  with, 
nor  be  made  conformable  lo  the  thing  fignified  by  it,  and 
the  expreflions  hteral  and  deduftive,  whereby  in  Scripture  it 
is  held  out  unto  us,  but  implies  evident  contradittions  unto 
them,  cannot  poflibly  be  found  and  fincere,  as  is  the  milk  of 
the  word ;  but  now  fuch  is  this  per fuafion  of  univerfal  re- 
demption, it  can  never  be  fuiied  nor  fined  to  the  thing  iifelf, 
or  redemption,  nor  to  thofe  expreffions  whereby  in  the  Scrip- 
ture it  is  held  out  unto  us ;  univerfal  redemption,  and  yet 
many  die  in  captivity,  is  a  contradiftion  irreconcileable  in  it- 
felf.  To  manifeft  this,  let  us  confider  fome  of  the  chiefell 
words  and  phrafes,  whereby  the  matter  concerning  which  we 
treat,  is  delivered  in  the  Scripture,  fuch  as  are  redemption, 
reconciliation,  fatisfaSion,  merits  dying  for  us,  bearing  our 
fins,  fur etyfhip ;  his  being  God,  a  common  perfon,  a  Jefus, 
faving  to  the  utmoft,  a  facrifice  putting  away  fin,  and  the 
like ;  to  which  we  may  add  the  importance  of  fome  prepo- 
fitions,  and  other  words  ufed  in  the  original  dbout  this  bufi- 
nefs,  and  doubt  not  but  we  fhall  eafily  find  that  the  general 
ranfom,  or  rather  univerfal  redemption,  will  hardly  fuit  to 
any  of  them  ;  but  it  is  too  long  tor  the  bed,  and  mud  be 
cropped  at  head  or  heels. 

I.  Begin  we  with  the  vjok^  redemption  \\.\<t\\  \  which  we 
will  confider,  name  and  thing.  Redemption,  which  in  the 
Scripture  is  Lytrosis  fometimes,  but  moft  frequently 
APOLYTRosis;  is,  the  delivery  of  any  one  from  captivity  and 
mifery,  by  the  intervention  Lytron  of  a  price  or  ranfom.  That 
this  ranfom  or  price  of  our  deliverance,  was  the  blood  of 
Cbrift,  is  evident ;  he  calls  it  Lytron,  Matt.  xx.  q.%.  and 
AN Ti LYTRON,  1  Tim.  ii.  6.  that  is,  the  price  of  fuch  a  re- 
demption ;  that  which  was  received,  as  a  valuable  confidera- 
tion  for  our  difmilTion.  Now  that  which  is  aimed  at,  in  the 
payment  of  this  price,  is  the  deliverance  of  thofe  from  the 
evil  wherewith  they  were  opprefled,  for  whom  the  price  is 
paid  :  it  being  in  this  fpiritual  redemption,  as  it  is  in  corpo- 
ral and  civil  ;  only  with  the  alteration  of  fome  circuniflan- 
ces,  as  the  nature  of  the  thing  inicrceth.  Tliis  the  holy  Spi- 
rit 


1^6  Arguments    againjl 

rit  manifefteth  ;  by  comparing  the  blood  of  Chrift  in  this 
work  of  redemption,  with  filver  and  gold,  and  fuch  other 
things  as  are  the  intervening  ranfom  iri  civil  redemption,  i 
Fet.  i.  18,  19.  The  evil  wherewith  we  were  opprelTed,  was 
the  punifhment  which  we  had  deferved  ;  that  is  the  faiisfac- 
tion  required,  when  the  debt  is  fin  :  which  alfo  we  are  by  the 
payment  of  this  price  delivered  from;  fo  Gal.'\\\.  13.  For  we 
Aie  juflified freely  by  his  grace^  thro'  the  rtdemplion  that  is  in 
Jejus  Chrijl.  Rom.  iii.  24.  In  whom  we  have  redemption 
thro'  his  bloody  the  forgivenefs  of  fens,  Eph.  i.  7.  Col.  1*  i^. 
Free  jaftification  from  the  guilt,  and  pardon  of  lin,  in  the 
deliverance  from  the  punifhment  due  anto  it;  is  the  efte£t  of 
the  redemption  procured,  by  the  payment  of  the  price  We 
before  mentioned  :  as  if  a  man  fliould  have  his  friend  in  bon* 
dage  ;  and  he  fliould  go  and  lay  out  his  eftate  to  pay  the 
price  of  his  freedom,  that  is  fet  upon  his  head  by  him  that 
detains  him  ;  and  fo  fet  him  at  liberty.  Only,  ^s  was  before 
intimated,  this  fpiritual  redemption  hath  fome  fupereminent 
things  in  it,  that  ar6  not  to  be  found  in  other  deliverances ;  as, 

ijl.  He  that  receives  the  ranfom,  doth  alfo  give  it  ;  Chrift 
is  a  propitiation,  to  appeafe  and  atone  the  Lord  j  but  the 
Lord  himfeif  fet  him  forth  foto  be,  Rom,  iii.  24,  25.  Whence 
he  himfeli  is  often  laid  to  redeem  us ;  his  love  is  the  caufe  of 
the  price  in  refpe6l  of  its  procurement,  and  his  juftice  accepts 
of  thepriceinrelpe£l  of  its  merit :  for  Chrift  came  down  from 
Heaven,  to  do  the  will  of  him  that  fent  him,  John  vi.  38. 
Heb.  X.  9,  10.  It  is  otherways,  in  the  redemption  amongfl 
men  ;  where  he  that  receives  the  ranfom,  hath  lio  hand  in  the 
providing  of  it. 

2dly,  The  captive  or  prifoner  is  not  {o  much  freed  from 
his  power  who  detains  him,  as  brought  into  his  favour. 
When  a  captive  amongft  men,  is  redeemed  by  the  payment 
of  a  ranfom  ;  he  is  inftantly  to  be  fet  free  from  the  power 
and  authority  of  him  that  did  detain  him  :  but  in  this  fpiritual 
redemption,  upon  the  payment  of  the  ranfom  for  us,  which 
is  the  blood  of  Jefus ;  we  are  not  removed  from,  God,  but 
are  brought  nigh  unto  him,  Ephef.  ii.  13.  not  delivered  from 
his  power,  but  reftored  to  his  favour  :  our  mifery  being  a  pu- 
nifhment by  the  way  of  banifliment,  as  well  as  thraldom. 

<^dly.  As  the  judge  was  to  be  fatisfied,  fo  the  jailor  was  to 
be  conquered.  God  the  judge,  giving  him  leave  to  fight  for 
his  dominion  ;  which  was  wrongfully  ufurped,  though  that 
whereby  he  had  it,  was  by  the  Lord  juftly  infli£led,  and  his 
thraldom  by  us  rightly  deferved,  \Heh,  ii.  14.  CcL  ii  15,    And 

he 


Univerfal  Redemption,  i^y 

he  loft  his  power,  as  ftroncr  as  he  was,  for  ftrlving  to  grafp 
more  than  he  could  hold  :  for  the  foundation  of  his  kingdom 
being  Cm,  afTauhing  Chrifl  who  did  no  fin,  he  loft  his  power 
over  them  that  Chrift  came  to  redeem,  having  no  part  in 
him  ;  fo  was  th«  ftrong  man  bound,  and   his  houfe  fpoiled. 

In  thefe  and  fome  other  few  circumftances  is  cur  fpiritual 
redemption  diverfified  from  civil  ;  but  for  the  main,  it  an- 
fwers  the  word  in  the  proprietv  thereof,  according  to  the  ufe 
that  it  hath  amongft  men.  Now  there  is  a  two-fold  way, 
whef'eby  this  is  in  the  Scripture  exprcfTed  :  for  fomctimesour 
Saviour  is  faid  to  die  for  our  redempticriy  and  fometimes  for 
the  redemption  of  our  tranfgreffions  ;  both  tending  to  the  fame 
purpofe  ;  yea  both  exprefTions,  as  1  conceive,  fignify  the  fame 
thing.  Of  the  latter  you  have  an  example,  Heb.  ix.  15.  he  died 
£IS  APOLYTRosiN  PARABASEON*.  which  fay  (ome  is  a 
metonymy,  tranfgrejfions  being  put  for  tranfgrejjors  ;  ethers, 
that  it  is  a  proper  expreffion  for  the  paying  of  a  price,  where- 
by we  may  be  delivered  from  the  evil  of  our  tranfgrefTions. 
The  other  exprefTion  you  have  EpheJ.  i.  7.  and  in  divers  other 
places,  where  the  words  lytron  and  apolytrosis  do 
concur;  as  alfo  Matt.  xx.  28  and  Mark  x.  45.  Now  thefe 
words,  efpecially  that  of  antilytron,  1  Tz/^.  ii.  6.  do  al- 
ways denote,  by  the  (not  to  be  wrefted)  genuine  fignification  of 
them,  the  payment  of  a  price  ;  or  an  equil  compenfation,  in 
lieu  of  fomething  to  be  done,  or  grant  made  by  him  to  whom 
that  price  is  paid.  Having  given  thefe  few  notions,  concern- 
ing redemption  in  general ;  let  us  now  fee,  how  applicable  it 
is  unto  general  redemption. 

Redemption  is  the  freeing  of  a  man  from  mifery,  by  the  in- 
tervention ot  a  ranfom  ;  as  appeareth  :  now  when  a  ranfom 
is  paid  for  the  liberty  of  a  prifoner,  is  it  not  all  the  juftice  in 
the  world,  that  he  fhould  have  and  enjoy  the  liberty  fo  pur- 
chafed  for  him  by  a  valuable  confideration  ?  It  I  iliould  pay 
a  thoufand  pounds  for  a  man's  deliverance  from  bondage,  to 
him  that  detains  him,  who  hath  power  to  fet  him  free,  and  is 
contented  with  the  price  I  give  ;  v/ere  it  not  injurious  to  me 
and  the  poor  prifoner,  that  his  deliverance  be  not  accompliffi- 
ed  ?  Can  it  poflibly  be  conceived,  that  there  fhould  be  a  re- 
demption ot  men,  and  thofc  men  not  redeemed  P  that  a  price 
fhould  be  paid,  and  the  purchafe  not  confummated  ?  yet  all 
this  muft  be  made  true,  and  innumerable  other  abfurdities, 
if  univerfal  redemption  be  aflerted.  A  price  is  paid  tor  all, 
yet  few  delivered;  the  redemption  of  all  confuram-ated,  yet 
ie\w  of  them  redeemed  :  the  judge  fatisficd,  the  jailor   con- 

S  que red  ; 


13B  Argumcnls    cgaipfr 

qaerCvi  ;  and  yet  t!ie  prifoner  inthralled.  Doubilefs,  vnivzT" 
Jul  ani  tedirnplion,  where  ihegreaieft  part  of  men  pcrilh,  are 
as  irreconcilcable  as  Rjman  and  Catholic.  If  there  be  an  unU  ;, 
veifal  rederapiion  ot  all,  then  all  men  are  redeemed  ;  il  ihey 
are  redeemed,  then  are  ihcy  delivered  Irom  all  mifery  virtu- 
ally or  aclnaliy,  whereunto  they  weie  inthralled,  and  that  by 
the  intervention  oi  a  ranlom  :  why  then  are  not  all  favcd  ? 
la  a  word,  the  redemption  wrought  by  Chiift,  being  the 
lull  deliverance  of  the  peifons  rtrdeemed,  from  all  mifery 
wherein  they  were  enwrapped,  by  the  price  ot  his  b'ood  ; 
il  cannot  pofTibly  be  conceived  to  be  univerfal,  unlefs  all  be 
favcd  :  fo  that  tHe  opinion  of  the  univerfaliils  is  unfuitable 
ij  redemption. 

<}♦ 'J' ♦  ^  ^  4*  •?•  4"J*  "f  4- "r 'f  ^  +  4- "f  4* 

CHAP.     VI. 

()/  the  nature    of  reconciliation  ;    and  the.    argument    taken 
Jrom    thence. 

ARGUMENT    XII. 

II.  \  NOTHER  thing  afcribed  to  the  death  of  Chrifl, 
XX  and  by  the  confent  of  all  extending  itfelf  unto  all 
for  whom  he  died,  is  reconciliation.  This,  in  Scripiure,  is 
t-learly  propofed  under  a  double  notion  :  firfl  of  God  to  us  ; 
itcondly,  of  us  to  God :  both  ufually  afcribed  to  the  death 
and  blood-fhcdding  of  Jefus  Chrift  ;  for  thofe  who  were  enC' 
inics,  he  reccncilcd  in  the  body  cj  his  Jltjh  th 0'  death.  Col.  i. 
*2i,  22.  And  doubilefs,  thefe  things  do  exaftly  anlwer  one 
another ;  ail  thofe  to  whom  he  hath  reconciled  God,  he  doth 
alfo  reconcile  unto  God  :  ior  unlefs  both  be  effefted,  it  can- 
not be  faid  to  be  a  perfeft  reconciliation.  For  how  can  it  be, 
if  peace  be  made  only  on  the  one  fide,  yea  it  is  utterly  im- 
poflible,  that  a  divifion  of  thefe  two  can  be  rationally  appre- 
hended :  for  if  God  be  reconciled,  not  man  ;  why  doth  not 
he  reconcile  him,  feeing  it  is  conieffedly  in  his  power  ?  and 
if  man  ftiould  be  reconciled,  not  God  ;  how  can  he  be  ready 
to  receive  all  that  com.e  unto  him  ?  Now,  that  God,  and  all 
and  every  one  in  the  world,  are  a61ually  reconciled  and  made 
at  peace  in  Jefus  Chrift,  I  hope  will  not  be  affirmed  :  but 
to  clear  this,  we  muft  a  little  confider  the  nature  of  reconci' 
Ration^  as  it  is  pi-opofed  to  us  in  the  gofpel,  unto  which  alfo 
fome  light  may  be  given,  from  the  nature  of  the  thing  itfelf, 
and  the  ufe  ot  the  word  in  civil  things. 

Reconciliation  ~ 


Univerfal  Redimption,  13a 

Ueconciiiaiion  is  the  renewing  of  friendrhip,  between  parties 
before  at  variance  :  bo  li  parties  being  propeily  faid  to  be  re- 
conciled ;  even  both  he  that  ofifenileth,  and  he  that  was  of- 
fended. God  dim\  man  were  fel  at  dirtance,  at  enmity  and  va- 
riance, by-^fin  ;  man  v/as  the  party  offending,  God  offend- 
ed, and  the  alienation  was  mtitual  on  cither  fide;  but  yet 
with  this  difference,  that  man  was  alienated  in  refpefl  of  af- 
teftions,  the  ground  an..l  caufe  of  anger  and  enmity,  God, 
inrcfpea  of  theeff.asand  iiTu>?of  anger  and  enmity,  The 
word,  in  the  New  Teiiament,  is  katallage,  and  the  verb 
KATALLAsso;  reconciUaticn^  to  reconcile;  both  from 
ALLATTO,  to  change,  or  to  turn  from  one  thing,  one  mind, 
to  another;  whence  the  firft  native  fignification  of  thofe 
words,  \%  permulalio  2.x\i\  permutare  \  (o  Arifr,  Elh.  3.  tom 
BION  PROS  MIKRA  KERDE  KATALLATTON  TAl  ;  becaufc 

moil  commonly  thofe  that  are  reconciled  are  changed,  in  re- 
fpect  of  their  affeftlons,  always  in  refpeftof  the  diflanceand  va* 
riance,  and  in  refpea  of  the  effefts ;  thence  it  fignifieth  re- 
conciliation and  to  reconcile.  And  the  word  may  not  be 
affirmed  of  any  bufinefs,  or  of  any  men;  until  both  parties 
are  aOually  reconciled,  and  all  differences  removed,  in 
refpea  of  any  former  grudge  and  ill-will;  if  one  be  well- 
pleafed  with  the  other,  and  that  other  cotuinuc  akatal- 
LAKTOS,  inappeafcd  and  implacable,  there  is  no  reconcili- 
ation.  When  cur  Saviour  gives  that  command,  that  he 

that  brought  his  gift  to  the  altar,  and  there  remembered 
that  his  brother  had  ought  againft  him,  were  offended  with 
him  for  any  caule,  he  (hculd  go  and  be  reconciled  to  him  ;  he 
fully  intendeth  a  mutual  returning  of  minds  one  to  another, 
efpeciaily  refpeaing  the  appeafmg  and  atoning  of  him  that 
was  offended  ;  neither  are  thefe  words  ufed  among  men  in  a- 
ny  other  fenfe  ;  but  always  denote,  even  in  common  fpeech, 
a  full  redintegration  of  friendlhip  between  diffenting  parties  ; 
with  reference,  moll  times,  to  fome  compenfation  made  to 
the  offended  party.  The  reconciling  of  one  party  and  the  o- 
ther,  iiiay  be  diftinguifhed  ;  but  both  are  required,  to  make 
up  an  intire  reconciliation.         ' 

As  then  the  folly  of  Socinus  and  his  feaaiies  is  remarkable, 
who  would  have  the  reconciliation  mentioned  in  the  Scrip-' 
ture,  to  be  nothing  but  our  converfion  to  God  ;  without  ihe 
appearing  oi  his  anger,  and  turning  away  his  wrath  from  us ; 
vyhich  is  a  reconciliation  hopping  on  one  leg  ;  fo,  that  dif- 
tinaion  of  fome,  between  the  reconciliation  of  God  to  man, 
making  that  to  be  univerfal  towards  all;  and  the  reconcilia- 
tion 


140  Arguments   againjl 

tlon  of  man  to  God,  making  that  to  be  only  of  a  fmall  num- 
ber of  thofe  to  whom  God  is  reconciled ;  is  a  no  lefs  monf- 
trcus  figment.  Mutuil  alienation  muft  have  mutual  recon- 
ciliation ;  feeing  they  are  correlata.  The  ftaie  between  God 
and  man,  before  the  reconciliation  made  by  CLrifl,  was  a 
flate  oi  enmity  ;  man  was  at  enmity  with  God,  we  were  his 
enemies^  CoL  i.  21.  Rom.  v.  10.  hating  him,  and  oppofing 
ouifelves  to  him,  in  the  higheft  rebellion,  to  the  utmoft  of  our 
power.  God  alfo  was  thus  far  an  enemy  to  us,  thai  his 
wrath  was  on  us,  Ephef,  ii.  3.  which  remaineth  on  us,  until 
we  do  believe,  John  iii.  36.  To  make  perfeft  reconcU 
Jidiion,  (which  Chrilt  is  faid  in  many  places  to  do)  it  is  re- 
<3u)red,  firO,  that  the  wrath  of  God  be  turned  away,  his  an- 
ger removed,  and  all  the  eflfefls  of  enmity  on  his  part  to- 
ward us;  fecondly,  that  we  be  turned  away  from  our  op- 
pofition  to  him,  and  brought  into  voluntary  obedience; 
muil  both  thefe  be  effefted,  reconciliation  is  not  perfefted. 
Now  both  thefe  are  in  the  Scripture  alhgned  to  our  Saviour, 
as  the  effe6ls  of  his  death  and  facrjiice. 

1/?,  He  turned  away  the  wrath  of  God  from  us,  and  fo  ap- 
peafed  him  towards  us;  that  was  the  reconciling  of  God  by 
his  death  ;  for  when  we  were  encjiiies^  we  were  reconciled  to 
Cod  by  the  death  of  his  Son.  Rom.  v.  10.  That  here  is  meant 
the  reconciling  of  God,  as  that  part  of  reconciliation  which 
confifleih  in  turning  away  his  wrath  from  us,  is  moft  i\ppa- 
rent ;  it  being  that  whereby  God  chiefly  commendeth  bis 
iove  to  us,  which  certainly  is  in  the  forgivenefs  of  fin,  by 
the  averfion  of  his  anger  due  to  it;  as  alfo  being  oppofed 
to  our  being  faved  from  the  wrath  to  come,  in  the  latter  end 
oftheverie;  which  comprifeth  our  converfion  and  whole 
reconciliation  to  God.  Befides  verfe  11.  we  are  faid  to  re- 
ceive TEN  RATAL  LAG  EN,  this  reconciliation^  (which, 
I  know  not  by  what  means,  we  have  tranflated — atonement) 
which  cannot  be  meant  of  our  reconciliation  to  God,  or 
converfion,  which  we  cannot  properly  be  faid  to  accept  or 
receive  ;  but  of  him  to  us,  which  we  receive  when  it  is  ap- 
prehended by  faith. 

^dly.  He  turneth  us  away  from  our  enmity  towards 
God;  redeeming  and  reconciling  us  to  God,  by  the  blood 
of  his  crofs,  Ci?/.  i.  20.  to  wit,  then  meritorioufly,  fatistac- 
torily,  by  the  way  of  acquifition  and  purchafe  ;  accomphfh- 
ing  it  in  due  time,  aflually  and  efficiently  by  his  Spirit ;  both 
tljcfc  ye  have  jointly  mentioned,  2  Cor,  v.  18,  19,  20. 
Where  we  may  fee,    i,    God's  being  reconciled  to  us  in 

Chrift  i 


Univerfal  Redemption  l^j 

Chrlft ;  which  confifleth  in  a  not  imputation  of  iniquities, 
and  is  the  fubjeft  matter  of  the  miniftry,  ver/es  18,  19.  and 
«.  The  reconciling  of  us  to  God,  by  accepting  the  pardon 
of  our  fins,  which  is  the  end  of  the  miniftry,  verje  20.  as  the 
fame  is  alfo  at  large  declared,  Ephf.  ii.  13,  14,  i^.  The  ac- 
tual, then,  and  efFeftual  accompliftiment  ot  both  thefe,^;wtt/ 
&  femely  in  refpe£f  of  procurement,  and  by  continuance,  in 
procels  of  time,  in  the  ordinances  of  the  gofpel,  in  refpeft  of 
final  accomplilhment  on  the  part  of  men  ;  do  make  up  that 
reconciliation,  which  is  the  efFeft  of  the  death  ol  Chrift  ; 
for  fo  it  is  in  many  places  afligned  to  be  ;  Wt  are  rtconciled 
to  God  by  the  death  of  his  Son y  Rom.  v.  10.  And  you  that 
werefometimes  alienated^  hath  he  reconciled^  in  the  body  of  his 
JleJJi  through  deaths  Col.  i.  21,  22.  Which  is  in  lundry 
places  lo  evident  in  the  Scripture,  that  none  can  poflibly  deny 
reconciliation  to  be  the  immediate  effeft  and  produft  of  the 
death  ofChrifl. 

Now,  how,  this  reconciliation  can  poflibly  be  reconciled 
with  univerfal  redemption,  I  am  no  way  able  to  difcern  ; 
for  if  reconciliation  be  the  proper  efFeft  of  the  death  of  Chrift, 
as  is  confeft  by  all  ;  then  if  he  died  for  all,  I  afk,  (1.)  How 
Cometh  it  to  pafs,  that  God  is  not  reconciled  to  all  ?  as  he  is 
not  ;  for  his  wrath  abideth  on  fome,  John  iii.  36.  and  re- 
conciliation is  the  averfion  of  wrath.  (2.J  That  all  are  not  re- 
conciled to  God  ?  as  they  are  not  ;  Jor  by  nature  all  are  the 
childr&i  of  wrath^  Eph.  ii.  3.  and  fome  all  their  lives  do  no- 
thing but  treafure  up  wrath  againfl  the  day  oj  wrath,  Rom. 
ii.  5.  (3.)  How  then  can  it  be,  that  reconciliation  fhould  be 
wrought  between  God  and  all  men  ;  and  yet  neither  God  re- 
conciled to  all,  nor  all  reconciled  to  God  ?  (4.)  If  God  be 
reconciled  to  all,  when  doth  he  begin  to  be  unreconciled  to- 
wards them  that  perifh  ?  by  what  alteration  is  it  ?  in  his  will 
or  nature  ?  (5.;  If  all  be  reconciled  by  the  death  of  Chrift, 
when  ^o  they  begin  to  be  Uiireconciled  who  perifh»  being  born 
children  of  wrath  ?  (6.)  Seeing  thai  reconciliation  on  the 
part  of  God,  confifts  in  the  turning  away  of  his  wrath,  and 
not  imputing  of  iniquity,  2  Cor.  v.  18,  19.  which  is'jufti- 
fication,  rendering  us  blefled,  Rom.  iv.  6,  7,  8.  why,  if 
God  be  reconciled  to  ail,  are  not  all  juftified  and  made  bleffed, 
through  a  non-imputation  of  their  fm  ?  They  who  have 
found  out  a  redemption  where  none  are  redeemed,  and  a  re- 
conciliation where  none  are  reconciled  ;  can  eafily  anfwer 
thefe  and  fuch  other  queftions.  Which  to  do,  I  leave  them 
to  their  leifure  ;  and  in  the  mean  time  conclude  this  part  of 

our 


1 42  Arguments    dgainjl 

our  argument,  that  reconciliation,  which  is  the  renewing  of 
loil  fiiendfhip,  the  flaying  of  enmity,  the  making  up  of  peace, 
the  appcafing  of  God  and  turning  away  of  his  wrath,  attend- 
ed with  a  non-imputation  of  iniquities  ;  and  on  our  part  con- 
verfion  to  God,  by  bith  and  repentance  :  this,  I  fay,  being 
that  reconcib'ation  which  is  the  efFeft  of  the  death  and  blood 
of  Chrift  ;  it  cannot  be  aflerted  in  reference  to  any,  nor 
Chrift  faid  to  die  for  any  other,  but  only  thofe  concerning 
whom  all  the  properties  of  it,  and  a6ls  wherein  it  doth  confift, 
may  be  truly  affirmed  ;  which  whether  they  may  be  of  allmen^ 
er  no,  let  all  men  judge, 

CHAP.     VII. 

OJ  the  nature  oj  the  fatisfaSion  of  Chrifl ;  with  arguments 
from  thence. 

ARGUMENT     XIII. 

HI.  A  Third  way  whereby  the  death  of  Chrifl  for  finners 
JLjL  is  exprefled,  is  fatisfa6lion,  viz,  that  by  his  death 
ha  m^de  fatisfa6tion  to  the  juftice  of  God  for  their  fms  for 
whom  he  died,  that  {o  they  might  go  free.  It  is  true,  the 
word  fatisfaBion  is  not  found  in  the  Latin  or  EnglifJi  bibles, 
applied  to  the  death  of  Chrift ;  in  the  New  Teftaraent  it  is  not 
at  all,  and  in  the  Old  but  tivice,  Numb.  xxxv.  31,  32.  But 
the  thing  itfelf  intended  by  that  word,  is  every  where  afcribed 
to  the  death  of  our  Saviour ;  there  being  alfo  other  words,  in 
ihe  original  languages,  equivalent  to  that  whereby  we  exprefs 
the  thing  in  hand.  Now  that  Chrifl  did  thus  make  fatisfac- 
tion  for  all  them,  or  rather  for  their  fins,  for  whom  he  died,  is 
(as  far  as  I  know)  confefTed  by  all  that  are  but  outwardly  call- 
ed after  his  name;  the  wretched  Socinians  excepted,  with 
whom  at  this  time  we  have  not  to  do.  Let  us  then  firfl  fee, 
what  this  fatisfaftion  i^  ;  then,  how  inconfiflent  it  is  with  uni- 
verfal  redemption. 

i//.  Satisfaclion  is  a  term  borrowed  from  the  law,  applied 
properly  to  things,  thence  tranflated  and  accommodated  unto 
perfcns,  and  it  is  <2  full  cowpenfalion  of  the  creditor  from  the 
dtbtor.  To  whom  ary  thing  is  due  from  any  man,  he  is  in 
that  regard  that  man's  creditor,  and  the  other  is  his  debtor; 
upon  whom  there  is  an  obligation  to  pay  or  rcflore  what  is  fo 

due 


Univerfal  Redemption.  143 

due  from  him,  until  he  be  freed  by  a  lawful  breaking  of  that 
obligation,  by  making  it  null  and  void  ;  v\hich  nii  U  be  done, 
by  yielding  y^/2j/a(?2V7i  to  what  his  ntditor  can  icquire,  by 
virtue  of  that  obligation.  As,  if  1  owe  a  man  an  £ ,  100,  I 
am  his  debtor,  by  virtue  ot  the  bond  wherein  I  am  bound,  un- 
til fome  fuch  thing  be  done  as  rccorapcnccth  him,  and  movcth 
him  to  cancel  the  bond ;  which  is  called  fatisfadicn.  Hence, 
from  things  real^  it  was  and  is  tranfiatcd  to  things  perjonal ; 
perfonal  debts  are  injuiies  and  faults,  which  when  a  man  hath 
committed,  h,e  Is  liable  to  punifliment ;  he  that  n  to  infli6l 
that  punifliment,  or  upon  whom  it  lieih  to  fee  that  it  be  done, 
is  or  inay  be  the  creditor  ;  which  he  muft  do,  unlefs  fatis'ac- 
tion  be  made.  Now  there  may  be  a  twofold  fatisfaclion,  viz» 
by  a  lolution  or  paying  the  very  thing  that  is  in  the  obligation, 
either  by  the  party  himfelf  that  is  bound,  or  by  fome  other  ia 
his  ftead;  as,  if  1  owe  a  man  £.  20,  rny  friend  goeth  and  pay- 
eth  it,  my  creditor  is  fully  fati^fied ;  or  by  a  foluiion  or  pay- 
ing ot  fo  much,  although  in  another  kind,  not  the  fame  that 
is  in  the  obligation ;  which,  by  the  creditor's  acceptation, 
Hands  in  the  lieu  of  it ;  upon  which  aifo,  freedom  from  the 
obligation  foUoweth,  not  neceflarlly,  but  by  virtue  of  an  a6t 
of  favour. 

In  ihe  bufinefs  in  hand,  the  debtor  is  man;  he  ov/eth  the 
10,000  talents,  Matt,  xvlii.  24.  The  debt  \s,Jin;  Jorgivc  us 
our  ddts.  Matt.  vi.  12.  That  wh.ch  is  required  in  lieu 
thereof,  to  make  fatisfaftion  for  it,  is  death  ;  in  the  day  that 
thou  eatejl  thereof,  thou  JJialt  furtly  die.  Gen.  ii.  17.  The 
zvages  of  fin  is  death,  Rom.  vi.  23.  The  obli'^ation  whereby 
the  debtor  is  tied  and  bound,  is  the  law  ;  cur  fid  is  every  cue 
that  continueth  not  in  all  things  zchich  are  written  in  the  hook  of 
ihe  law,  to  do  them.  Gal.  iii.  10.  the  juflice  of  God,  Rom.  i. 
32.  and  the  truth  of  God,  Gen.  iii.  3.  The  creditor  that  re- 
quireth  this  of  us,  is  God;  eonfidered  as  the  party  offended, 
level e  judge,  and  fupreme  Lord  of  all  things.  And  that 
which  inierveneth,  to  the  deftruftion  of  the  obligation,  is  the 
ranfomp^id  by  Chriff,  Rom.  iii.  25.  God  Jet  him  jcrth  to  be 
a  propitiation  through  faith  in  his  blood. 

1  Ihall  not  enter  upon  any  long  difcourfe,  of  the  falisfaclion 
made  by  Chrifl;  but  only  fo  far  clear  it,  as  is  neceffary  to 
give  light  to  the  matter  in  hand.  To  this  twd.  two  things  mult 
be  cleared;  firft,  that  Chriil  did  make  fuch  faiisfaaion  as 
whereof  we  entreat,  as  alfo  wherein  it  doth  confi/i ;  lecond- 
]y,  what  is  that  acl  of  God  towards  man,  the  debtor,  which 
doth  and  ought  to  folbv;  the  futisfa61ion  made. 

1.  For 


144  Arguments    againfi 

1.  For  the  firft ;  I  told  you  the  word  itfelf  doth  not  occur 
in  this  bufinefs  in  the  Scripture ;  the  thing  fignified  by  it  (be- 
ing a  compenfalion  made  to  God  by  Chrift  for  our  debts)  moft 
trequently.  For  to  make  fatisfaftion  to  God  tor  our  fins,  it 
is  required  only,  that  he  undergo  the  pumjhment  due  to  them  ; 
for  that  is  trie  fatisfa6^ion  required,  where  fin  is  the  debt. — 
Novv  this  Chrift  hath  certainly  efFefted  ;  for  his  own  JelJ  bare 
cur  fins  in  his  own  body  on  the  tree^  i  Pet.  ii.  24.  By  his 
knowledge  Jhall  my  righteous  fervant  jujlify  many,  for  he  ^atl 
hear  their  iniquities,  Ifaiah  liii.  11.  The  word  NASA 
alfo  verfe  12.  arguing  a  taking  of  the  punifhment  of 
fin  from  us  and  tranflaiing  it  to  himfelf,  fignifieth  as  much^ 
yea  all  that  we  do  mean  by  the  word  fatisjatlion.  So  alfo 
doth  that  of  anenenken,  ufed  by  Peter  in  the  room 
thereof;  for  to  bear  iniquity,  in  the  Scripture  language,  is 
to  undergo  the  punifhment  due  to  it,  Lev.  v.  1.  which  we 
call,  to  make  fatisfaftion  for  it ;  which  is  further  illuftrated, 
by  a  declaration  how  he  bare  our  fins ;  even  by  being  wound' 
ed  for  our  tranfgrefjions,  and  bruifed  for  our  iniquities,  Ifa, 
liii.  5,  whereunto  is  added  in  the  clofe,  that  the  chaflifement 
of  our  peace  was  upon  him.  Every  chaftifement  is  either 
NOUTHETIKE,  for  inftruftion,  or  paradigmatike,  tor 
example,  punifhment  and  correction  ;  the  firfl  can  have  no 
place  in  our  Saviour,  the  Son  of  God  hath  no  need  to  be 
laught  with  fuch  thorns  and  briers ;  it  muft  therefore  be  for 
punifhment  and  correftion,  and  that  for  our  fins  then  upon 
him,  whereby  our  peace  or  freedom  from  punifhment  was 
procured. 

Moreover,  in  the  New  Teflament  there  be  divers  words 
and  exprefTions  concerning  the  death  of  our  Saviour ;  hold- 
ing out  that  thing  which  by  fatisfaftion  we  intend ;  as  when 
itisiermedPROSPHORA£^^.  v.  ii.  paredoken  heautoi^ 
PROSPHORAN  KAi  THYSIAN,  an  obiaiiou  or  facrifice  of 
expiation ;  as  appeareth  by  that  type  of  it,  with  which  it  is 
compared,  Ueb.  ix.  13,  14.  Of  the  fame  force  alfo  is  the 
word  ASCHAM,  Haiah  liii.  10.  Leveticus  vii.  2.  Kt 
made  his  foul  an  offering  for  fin^  a  piacular  facrifice  for  the 
removing  of  it  away  ;  which  the  apoflle  abundantly  cleareth, 
in  faying  that  he  was  made  hamartia,  fin  itfelf,  2  Cor, 
V.  21.  fin  being  there  put  for  the  adjunft  of  it,  or  the  pu- 
nifhment due  unto  it.  So  alfo  is  he  termed  hilasmos, 
1  "John  ii.  2.  Whereunto  anfwers  the  Ffebrew  chitte,  ufed 
G^w.xxxi.  39.  (ANICHI  CHITTENAH,  egoiUud  txpiabam) 
which  is  to  undergo  the  debt,  2nd  to  make  corapenfation  for 

it; 


JJnivtrfal  Redemption.  145 

it ;  which  was  the  office  of  him  who  was  to  be  Job's  Goel, 
Job  xix.  25.     All  which   and  divers  other  words,  which  in 
part  fhall  be  afterwards  confidered,  do  declare  the  very  fame 
thing  which  we  intend  by  fatisfaftion ;  even   a  taking  upon 
him  the  whole  punilhment  due  to  fin ;  and  in  the  offering  of 
himfelf,  doing  that,  which  God,  who  was  offended,  was  more 
delighted  and  pleafed  withal,  than  he  was  difpieafed  and  of- 
fended with  all  the  fins  of  all  thpfe  that  he  fuffered  and  offer- 
ed himfelf  for.     And  there  can  be  no  more  compleat  fatis- 
faftion   made   to  any,  than  by  doing  that  which  he  is  more 
contented  with,  than  difcontented  and  troubled  with  that  ior 
which  he  muft  be  fatisfied.     God  was  more  pleafed  with  the 
obedience,  offering,  and  facrifice  of  his  Son,  than  difpleafcd 
with  the  fins  and  rebellions  of  all  the  eleft.     As,  if  a  good 
king  ffiould  have  a  company  ot  his  (ubjefts  ftand  out  in  re- 
bellion againft  him,  and  he  were  thereby  moved  to  deftroy 
them,  becaufe  they  would  not  have  him  reign  over  them;  and 
the  only  fon  of  that  king  {hould  put  in  for  their  pardon,  mak- 
ing a  tender  to  his  father  of  fome  excellent  conqueft  by   him 
lately  atchieved,    befeeching  him   to  accept  of   it,    and    be 
pleafed  with  his  poor  fubje6^ts,  fo  as  to  receive  them  into  fa- 
vour again  ;  or,  wKich  is  nearer,  ffiould  offer  himfelf  to  un- 
dergo that  punifhment  which  his  juftice  had  allotted  for  the 
rebels,  and  ffiould   accordingly  do    it;    he   fhould  properly 
.make  fatisfaftion  for    their  offence,  and    in  Ilrift  juftice  they 
ought  to  be  pardoned.     This  was  Chrifl ;  as  that  one  Hircus 
APOPOMPAios,    fent-away   goat,    that   bare    and    carried 
away  all  the  fins  of  the  people  of  God,  to  fall  himfelf  under 
them  ;  though  with  affurance  to  break  all  the  bonds  of  death, 
and  to  live  tor  ever.     Now,    whereas  I    faid   that  there   is  a 
twofold    faiisfaftion,  whereby  the  debtor   is  freed  froni  the 
obligation  that  is  upon  him  ;    the   one  being  folutio   ejufdem^ 
payment  of  the  fame  thing  that  was   in  the    obligation  ;    the 
oiher  Jo  I  utio  tantideJUy  of  that  which  is  not  the  fame,  nor    e- 
quivalent  unto  it,  but  only  in  the  gracious  acceptation   of  tlie 
creditor  ;    it  is  worth  our  inquiry,    which  of  thefe  it  was  thac 
our  Saviour  did  perform. 

He  who  is  eiteemed  by  many  to  have  handled  this  argu- 
ment with  moft  exaclnefs,  denieth  that  the  payment  made  by 
Chrift  for  us  (by  the  payment  of  the  debt  of  fin,  underlland 
by  analogy,  the  undergoing  of  ^the  puniffiment  due  unto  it) 
VI 3iS  folutio  ejiifdem,  or  of  the  fame  thing  diretlly  which  was 
in  the  obligation  ;  for  which  he  giveth  fome  reafons ;  viz. 
becaufe  fuch  a  folution,  fatisfaftion  or  pavment,    is  attended 

T  '  with 


1^6  Arguments    againji 

with  a£luai  freedom  from  the  obligation  ;  and  becaufe  where 
fuch  a  folution  is  made,  there  is  no  room  for  remiflion  or 
pardon.  It  is  true  (faith  he)  deUverance  fol'.oweth  upon  it, 
but  this  deliverance  cannot  be  by  way  of  gracious  pardon  ; 
tor  there  needeth  not  the  intervening  of  any  fuch  aft  of 
grace.  But  now  (faith  he)  that  fatisfaftion  whereby  fome 
other  thing  is  offered  than  which  was  in  the  obligation,  may 
be  admitted  or  refufed  according  as  the  creditor  pleafeth  ;  and 
being  admitted  for  any,  it  is  by  an  a6l  of  grace  ;  and  fuch 
was  the  fatisfaftion  made  by  Clirift.  Now  truly,  none  of 
thefe  reafons  feem  of  fo  much  weight  to  me,  as  to  draw  mc 
into  that  perfuafion.     For, 

(i.)  The  firft  reafon  refls  upon  that  for  the  confirmation  of 
it,  which  cannot  be  granted,  viz.  that  aftual  freedom  from 
the  obligation,  doth  not  iollow  the  fatisfaftion  made  by 
Chrill.  For  by  his  death  he  did  deliver  us  from  death,  and 
that  aftually  ;  fo  far  as  that  the  eleft  are  faid  to  die  and  rife 
with  him  ;  he  did  aftually,  or  ipfo  JaBo,  deliver  us  from  the 
curfc,  by  being  made  a  curie  for  us ;  and  the  hand  writing 
that  was  againft  us,  even  the  whole  obligation,  was  taken  out 
of  the  way,  and  nailed  to  his  crofs.  It  is  true,  all  for  whom 
he  did  this,  do  not  inflantly  aftually  apprehend  and  perceive 
it,  which  is  impofTible  ;  but  yet  that  hinders  not,  but  that 
they  have  all  the  fruits  of  his  death  in  a£f  ual  right,  though  not 
in  aftual  poffeflion  ;  which  laft  they  cannot  have,  until  at  leaft 
it  be  made  known  to  them.  As  if  a  man  pay  a  ranfom  for  a 
prifoner  detained  in  a  foreign  country  ;  the  very  day  of  the 
payment  and  acceptation  of  it,  the  prifoner  hath  right  to  his 
iiberty  ;  although  he  cannot  enjoy  it,  until  fuch  time  as  ti- 
dings ofit  are  brought  unto  him,  and  a  warrant  produced  for 
his  delivery  ;  fo  that   this  reafon  is  nothing  but   a  begging 

TOU    EN    ARCHE. 

(2.)  The  fatisfa£iion  of  Chrift,  by  the  payment  of  the 
fame  thing  that  was  required  in  the  obligation,  is  no  way 
prejudicial  to  that  free  gracious  condonation  of  fin,  fo  often 
mentioned.  God's  gracious  pardoning  of  fin  comprifeth  the 
whole  difpenfation  of  grace  towards  us  in  Chriff,  whereof 
there  are  two  parts,  viz.  The  laying  of  our  fin  on  Chrift,  or 
making  him  to  be  fin  for  us;  which  was  merely  and  purely  an 
aft  of  free  grace,  which  he  did  for  his  own  fake  ;  and  then, 
the  gracious  imputation  of  the  righteoufnefs  of  Chrift  to  us, 
or  making  us  the  righteoufnels  of  God  in  him  ;  which  is  no 
lefs  of  grace  and  mercy  ;  and  that  becaufe  the  very  merit  of 
Chrift  himfclf  .bath  its  foundation  in  a  free  compaft  and  co- 
venant 


Univerfal  Redemption,  1 47 

venant.  However,  that  remiflion,  grace  and  pardon,  which 
is  in  God  Tor  fmners,  is  not  oppofed  to  Chrill's  merits,  but 
ours;  he  pardoneth  all  to  us ;  but  he  fpaied  not  his  only  Son, 
he  bated  him  not  one  farthing.  The  freedom  then  of  pardon, 
hath  not  its  foundation  in  any  defeft  of  the  merit  or  fatisfac- 
tion  of  Chrifl ;  but  in  three  other  things,  viz.  [1]  The  will 
of  God,  freely  appointing  this  fatisfaftion  of  Chrift,  John 
iii.  16.  Rom,  v.  8  1  John  iv.  9.  [2.]  In  a  gracious  accep- 
tation ot  that  decreed  latistaQion,  in  our  fteads  i  fo  many, 
no  more.  [3.]  In  a  free  application  of  the  death  of  Chrift 
unto  us. 

Rcmiffion,  then,  excludes  not  a   full  fatisfaftion,  by  the 
folution  of  ihe  very  thing  in  the  obligation  ;  but  only  the  fo- 
lution  or  fatisfaflion  ot  him,  to  whom  pardon   and  remiffiou 
is  granted  ;  fo  that  notwiihftanding  any  thing  faid  to  the  con- 
trary, the  death  of  Chrift  m.ade  fatisfaftion  in  the  very  thing 
that   was  required  in   the    obligation.     He   took    away   the 
cmie  by  bang  ?nade  a  cur/Cf  Gal.  iii.   13.     He    delivered  us 
from  fin,  bemg   made  Jin,  2    Cor.  v.  21.     He   underwent 
death,  that  we  might  be  delivered  from  death  ;  all   our  debt 
was  in  the  curfe  ot  the  law,  which  he  wholly  underwent.    Nei- 
ther do  we  read  of  any  relaxation  of  the   punifhment,  in  the 
Scripture;  but  only  a  commutation   of  the  perfon  ;  which 
being  done,  God  condemned  Jin  in  theJleJJi   of   Lis  Son,  Rom. 
viii.  3.     Chrift  ftanding  in  our  ftead  ;  and  fo  reparation  was 
made  unto  God,  and  fatisfa6lion  given,  for  all  the 'detriment 
that  might  accrue  to  him,  by  the  fin  and  rebellion  of  them  for 
whom  this  fatistaftion  was  made.     Hisjuftice  was  violated  ; 
and  he  fets  forth  Chriji  to  he  a  prdpitiation  for  our  fins  ;  that 
he  might  bejujl,  and  the  j-ujiijier  of  him  which  believeth  in  Je- 
fuSy  Rom.  iii.  25,  26.  and   never   indeed    was   his  juftice 
more  clearly  demonftrated,  than  in  caujing  the  iniquity  of  us 
all  to  meet  upon  him.     His  law  was  broken  ;  therefore  Chrift 
comes  to  be  the  end  of  the  law  for  righteousnefs^  Rom.  x.  4. 
Our  offence  and  dilobedience  was~to  him  diftafteful ;  in  the 
obedience  of  Chrift,  he   took   full   pleafure,    Rom,  v.   17, 
Matt,  iii.  17. 

Now  from  all  this,  thus  much  (to  clear  up  the  nature  of 
the  fatisfa61ion  made  by  Chriftj  appeareth,  viz.  it  was  a  full 
valuable  compenfation,  made  to  the  juftice  of  God,  for  all 
the  fins  of  all  thofe  for  whom  he  made  fatisfaffion  ;  by  un« 
dergoing  \\\-dXfamz  punifliment,  which,  by  reafon  of  the  obli- 
gation that  was  upon  them,  they  themi'elves  were  bound  to 
undergo.     When  I  fay  {htfame,  I  mean  efTentially  the  faine 

in 


148  Arguments   againjl 

in  weight  and  prefTure,  though  not  in  all  accidents,  of  dura- 
tion and  the  like  ;  tor  it  was  impofliblc  that  he  (hould  be  de- 
tained by  death.  Now,  whether  this  will  ftand  in  the  juftice 
of  God,  that  any  of  thefe  (hould  perifti  eternally,  for  whom 
Jefus  Chrift  made  fo  full,  perfeft,  and  compleat  fatisfaftion, 
we  fhall  prefently  inquire  ;  and  this  is  the  firft  thing  that  wc 
are  to  confider  in  this  bufinefs. 

2.  We  mull  look  what  aft  of  God.  it  is  that  is  exercifed, 
either  toward  us  or  our  Saviour,  in  this  bufinefs.  That  God, 
in  the  whole,  is  the  party  offended  by  our  fins,  is  by  all  con- 
feffed  ;  it  is  his  law  that  is  broken,  his  glory  that  is  impaired, 
his  honour  that  is  abafed  by  our  fin  ;  Jf  I  be  a  Father ^  (faith 
he)  where  is  mine  honour  ?  Mai.  i,  6.  Now  the  law  of  nature 
and  univerfal  right  requlreth,  that  the  party  oflPended  be  re- 
compenfed,  in  whatfoever  he  is  injured  by  the  fault  of  ano- 
ther. Being  thus  offended,  the  Lord  is  to  be  confidered  un- 
der a  twofold  notion,  viz.  (1.)  In  refpeft  of  us  he  is  as  a  cre- 
ditor, and  all  we  miferable  debtors  ;  to  him  we  owe  the  ten 
thoufand  talents,  Matt,  xviii.  24.  and  our  Saviour  hath  taught 
us  to  call  our  fins  our  debts,  lAatt.  vi.  12.  and  the  payment 
of  this  debt  the  Lord  requireth  and  exafteth  of  us.  (2.)  In 
xefpeft  of  Chriff,  (on  whom  he  was  pleafed  to  lay  thepunijh* 
Tnent  of  us  ailf  to  make  our  iniquity  to  ?neet  upon  him^  not 
/paring  him,  but  requiring  the  debt  at  his  hands  to  the  ut- 
jnofl  farthing)  God  is  confidered  as  the  fupreme  Lord  and 
governor  of  all,  the  only  law-giver  ;  who  alone  had  power 
fo  far  to  relax  his  own  law,  as  to  have  the  name  of  a  furety 
put  into  the  obligation,  which  before  was  not  there,  and  then 
to  require  the  debt  of  that  furety  :  for  he  alone  hath  power 
of  life  and  death,  James'w.  12. 

Now  thefe  two  a6b  are  eminent  in  God,  in  this  bufinefs  \, 
(1.)  An  a61;  of  fevere  juftice,  as  a  creditor;  cxafting  the 
payment  of  the  debt  at  the  hand  of  the  debtor :  which, 
where  fin  is  the  debt,  is  punlfhment,  as  was  before  declared  ; 
the  juftice  of  God  being  repaired  thereby,  in  whatfoever  it 
was  before  violated.  (2.)  An  aft  of  fovereignty,  or  fupreme 
dominion;  In  tranflating  the  punlfhment  from  the  principal 
<iebtor,  (o  the  furety,  which  of  his  free  grace  he  himfelt  had 
given  and  beftowed  pri  the  debtor  ;  He /pared  mt  his  own  Son, 
hut  delivered  him  up  to  death  Jor  us  all.  Hence  let  thefe 
two  things  be  obferved. 

(1.)  That  God  accepteth  of  the  punlfhment  of  Chrift,  as  a 
ereditor  accepteth  of  his  due  debt ;  when  he  fpares  not  the 
debtor,  but  reqnires  the  uttermo(l  farthing.     It  is   true,  of 

punilhment 


Vniverfal  Redemption .  149 

punlfhment  as  punlfhment,  there  is  no  creditor  properly  for, 
deliSa  puniri publice  interejt  :  but  this  puniftiment  being  ;con- 
fidered  alfo  as  a  price,  as  it  is  1  Cor.  vi.  20,  it  muft  be  paid 
into  the  hands  ot  fome  creditor  ;  as  this  was  into  the  hands 
of  God  :  whence  Chrift  is  faid  to  come  to  do  God's  will, 
Heb.  X.  9.  and  to  fatisfy  him,  as  John  vi.  38.  Neither  in- 
deed do  the  arguments  that  fome  have  ufed,  to  prove  that 
God  as  a  creditor  cannot  inflift  punifliment,  nor  yet  by  virtue 
of  fupreme  dominion,  feem  to  me  of  any  great  weight. 
Divers  1  find  urged  by  him,  whofe  great  fkill  in  the  law  and 
fuch  terms  as  thefe,  might  well  give  him  fan6iuary  from  fuch 
weak  examiners  as  myfelf ;  but  he  that  hath  fo  foully  betray- 
ed the  truth  of  God,  in  other  things,  and  corrupted  his  word  ; 
deferves  not  ourafTent  in  any  thing,  but  what  by  evidence  of 
reafon  is  extorted.  Let  us  then  fee  what  there  is  of  that,  in 
this  which  we  have  now  in  hand. 

[1.]  He  tells  us,  that  "  The  right  of  punifiiing  in  the 
"  reftor  or  law-giver,  can  neither  be  a  right  of  abfolute  do- 
*'  minion,  nor  a  right  of  a  creditor  ;  becaufe  thefe  things 
"  belong  to  him,  and  are  exercifed  for  his  own  fake,  wha 
**  hath  them  :  but  the  right  of  punifhing,  is  for  the  good  of 
*•  the  community." 

Anfzuer.  Refer  this  reafon  unto  God,  wlilch  is  the  aim  of 
it  ;  and  it  will  appear  to  be  of  no  value  :  for  we  deny  that 
there  is  any  thing  in  him,  or  done  by  him,  primarily  for  the 
good  of  any  but  himfelf ;  his  AUTARKEIA  orfelf-fufficiency 
will  not  allow,  that  he  fhould  do  any  thing  with  an  ultimate 
refpeft  to  any  thing  but  himfelf.  And  whereas  he  faith,  that 
the  right  of  punifhing  is  for  the  good  of  community  ;  we  an- 
fwer,  that  honum  univerfi^  the  good  of  community,  is  the 
glory  of  God,  and  that  only  ;  fo  that  thefe  things  in  him  can- 
not be  diflinguifhed. 

[2.]  He  addeth,  **  Punifhment  is  not  in  and  for  itfelf  de- 
"  firable,  but  only  for  community's  fake  ;  now  the  right  of 
*' dominion,  and  the  right  of  a  creditor,  are  things  in  them- 
"  felves  expetible  and  defirable,  without  the  confideraiion  of 
"  any  public  aim." 

Anfwer.  That  the  comparifon  ought  not  to  be,  between 
punifhment  and  the  right  of  dominion ;  but  between  the 
right  of  punifhment,  and  right  of  dominion  ;  the  faft  of  one, 
is  not  to  be  compared  with  the  right  of  the  other.  Again, 
God  defireth  nothing,  neither  is  there  any  thing  defirable  to 
him,  but  only  ior  himfeif;  to  fuppofe  a  good,  defirable  to 
God  for  its  own  fake,    is  intolerable.     Moreover,  there  be 

fom3 


^b^  Argumenis    againji 

fomea6lsofhipreme  dominion,  in  themfelves  and  for  their 
owfi  lake  as  little  defirable,  as  any  aft  of  punilhment ;  as  the 
annihilation  of  an  innocent  creature,  which  Grotius  will  not 
deny  but  that  God  may  do. 

[3.]  He  proceedeth,  "Any  ons  may.  without  any 
*'  vvronor,  go  oiflrom  the  right  of  fupreme  dominion  or  cre- 
*'  ditorfiiip  ;  but  (he  Lord  cannot  omit  the  aft  of  puniftiment 
*'  10  forne  fins,  as  of  the  impenitent." 

Anju'er.  God  may,  by  virtue  ot"  his  fupreme  dominion,  o- 
jnit  punilhment,  without  any  wrong  or  prejudice  to  his  juftice. 
It  is  as  great  a  thing,  to  impute  fin  where  it  is  not,  and  to 
jnfliil  punilhment  upon  that  imputation,  as  not  to  impute  fm 
where  it  is,  and  to  remove,  or  not  to  inflift  punilhment,  upon 
that  non-imputation  ;  now  the  firft  of  thefe  God  did  towards 
Chrill ;  and  therefore  he  may  do  the  latter.*  Moreover,  the 
wrong  or  injuftice  of  not  punilhing  any  fm  or  fins,  doth  not 
arife  from  any  natural  obligation;  but  the  confideration  of  an 
affirmative  pofitive  aft  of  God's  will,  whereby  he  hath  pur- 
poled  that  he  will  do  it. 

[4.]  He  adds,  "  None  can  be  called  juft,  for  ufing  his 
*' own  right  or  lordfhip;  but  God  is  called  juft,  for  punilh- 
"  ing  or  not  remitting  fin,  Rev.  xvi.  5." 

Anfwer.  However  it  be  in  other  caules,  yet  in  this,  God 
may  certainly  be  faid  to  be  juft  in  exafting  his  debt,  or  ufing 
his  dominion ;  becaufe  his  own  will  is  the  only  rule  of  juftice. 
And  we  do  not  fay,  punilhing  is  an  aft  of  dominion,  but  an 
aft  of  exafting  a  due  debt ;  the  requiring  this  of  Chrift  in  our 
flead,  fuppofing  the  intervention  of  an  aft  of  fupreme  domi- 
nion. 

[.5.]  His  laft  rsafon  is,  *'  Becaufe  that  virtue,  whereby 
"onegoeth  off  from  his  dominion,  or  remitteth  his  debt,  is 
"liberality;  but  that  virtue  whereby  a  man  abftaineth  from 
*' punilhing,  is  clemency;  fo  that  punifhment  can  be  no  aft 
"  01  exdftiutj  a  debt,  or  afting  a  dominion." 

uihfwer.  Tiie  virtue  whereby  a  man  goeth  off  from  the  ex» 
acting  oJ  that  which  is  due,  univerfally  confidered,  is  not  al- 
v»ay3  iibcraiity  ;  for  as  Grotius  himfelf  confeffeth,  a  debt  may 
arife  and  accrue  to  any  by  the  injury  of  his  fame,  credit,  or 
Jianie,  by  a  lie,  llander  or  otherwife.  Now  that  virtue 
whereby  a  man  is  moved,  not  to  exaft  payment  by  way  ol  re- 
paration, is  not  in  this  cafe  liberality  ;  but  either  clemency, 
ox  that  grace  of  the  gofpel  for  which  nioralifts  have  no  name  ; 
aiid  lo  It  is  with  every  party  offended  ;  (o  otten  as  he  had  a 

right 

"  S::  tht  noli  on  page  73. 


Univerfal  Redempticii.  '        351 

right  of  requiring  punifhment  from  his  (.{fender,  which  yet  he 
doth  not.  So  that  notwithftanding  thcfc  exceptions,  this  is 
eminently  feen  in  this  bufinefs  of  fatisiaftion,  that  God,  as  a 
creditor,  doth  exaftly  require  the  pa)ment  o!  the  debt,  by  the 
way  of  punifliment. 

(2.)  The  fecond  thing  eminent  in  it  is,  nn  a8  of  fupreme 
fovereignty  and  dominion  ;  requiring  the  puniHiment  of 
Chrift,  for  the  full  compleat  anfwering  of  the  obligation, 
and  fulfilling  of  the  law  Rom.  viii.  3.  Ro?n.  x.  4. 

Now  thefe  things  being  thus  at  large  unfolded,  we  may 
fee  in  brief  fome  natural  confequences,  lollowing  and  attend- 
ing them  as  they  arelaid  down  ;  as,  [1.]  That  the  full  and 
due  debt  of  all  thofe  for  whom  Jefus  Chrifl  was  rerponf-ble, 
was  fully  paid  in  to  God,  according  to  the  utmofl  exieiu  of 
the  obligation.  [2.]  That  the  Lord,  who  is  a  jull  creditor, 
ought  in  all  equity  to  cancel  the  bond,  to  furceafe  all  fuits, 
aftions,  and  moleftations  againft  the  debtor ;  full  payment 
being  made  unto  him  for  the  debt.  [3.]  That  the  debt  thus 
paid,  was  not  for  this  or  that  fin,  but  all  the  (ins  of  all  thoie 
lor  whom  and  in  whofe  name  this  payment  was  made,  1  /ohu 
i,  7.  as  was  before  demonflrated.  [4.]  That  a  fecond  pay- 
ment of  a  debt  once  paid,  or  n  requiring  of  it,  is  not  anfvver- 
able  to  the  juflice  which  God  demonflrated  in  fetting  forth 
Chrift  to  be  a  propitiation  for  our  fins,  Ro?n.  iii.  25.  1'^,] 
That  whereas  to  receive  a  difcharge  from  further  trouble,  is 
equitably  due  to  a  debtor  who  hath  been  in  obligation,  his 
debt  being  paid  ;  the  Lord  having  accepted  ot  (he  payment 
from  Chrift,  in  the  ftcad  of  all  them  for  whom  he  died,  ought 
in  juftice,  according  to  that  obligation,  which  in  free  g.ace 
he  hath  put  upon  himfeif,  to  grant  them  a  difcharge.  [6.J 
That  confidering  that  relaxation  of  the  law,  which  by  the  fii- 
preme  power  of  the  law-giver  was  efFeaed,  as  to  the  perfons 
fufTering  the  punifnmcnt  required,  fuch  aaual  fatisfatiion  is 
made  thereto,  that  it  can  lay  no  more  to  their  charae  for 
whom  Chrift  died,  than  if  they  had  really  fulfiiled  in  the  way 
of  obedience  whalfoevcr  it  did  require,  Rom.  viii.  32,  qc^, 
34- 

2diy.  Now,  how  confiftent  thefe  things  (in  themfelves  evi- 
dently and  clearly  following  the  doQrine  of  Chrift's  fatisfac- 
tion  before  dcclarcdj  are  with  univerfal  redemption,  is  eafily 
difcernable.  For,  1.  If  the  full  debt  of  all  be  paid,  to  i!ie 
utmoft  extent  of  tlie  obligation,  how  comes  it  to  pafs,  that  fo 
many  are  fnut  up  in  prifon  to  eternity,  never  freed  from  their 
debts  ?  2.  If  the  Lord  as  a  juft  creditor  ought  to  cancel  all 

obligations. 


1^2  Of  the  Satis faBion 

obligations,  and  furceafe  a'l  fuits  againft  fuch  as  have  their 
debts  fo  paid  ;  whence  is  it  that  his  wrath  fmokes  againft  fome 
to  all  eternity  ?  Let  none  tell  me,  that  it  is  becaufe  they  walk 
not  worthy  of  the  benefit  beftowed ;  for  that  not  walking  woT" 
thy  is  part  of  the  debt  which  is  fully  paid ;  for  (as  it  is  in  the 
third  inference)  the  debt  fo  paid  is  all  our  fins.  3.  Is  it  prob- 
able that  God  calls  any  to  a  fecond  payment,  and  requires  fa- 
tisfa6fion  of  them,  for  whom,  by  his  own  acknowledgement, 
Chrift  hath  made  that  which  is  full  and  fufficient  ?  hath  he 
an  after  reckoning,  that  he  thought  not  ot  ?  for,  for  what 
was  before  him,  he  fpared  him  not,  Rom.  viii.  32.  4.  How 
comes  it,  that  God  never  gives  a  dllcharge  to  innumerable 
fouls,  though  their  debts  be  paid  ?  5.  Whence  is  it  that  any 
one  foul  lives  and  dies  under  the  condemning  power  of  the 
law,  never  releafed;  if  that  be  fully  fatisfied  in  his  behalf,  fo 
as  it  had  been  all  one,  as  if  they  had  done  whatfoever  it  could 
require  ?  Let  them,  that  can,  reconcile  thefe  things :  I  am  na 
Oedipus  for  them.  The  poor  beggaily  diftinftions,  whereby 
it  is  attempted,  I  have  already  difcufled*  And  fo  much  for 
(atisfaftion. 

CHAP.      VIIL 

A  digrejjion;  containing  tht  fuhjlance  of  an  occajional  confer- 
'  ence^  concerning  the  JatisfaBion  of  Chrifl, 

MUCH  about  the  time  that  I  was  compofing  that  part  of 
the  laft  argument,  which  is  taken  from  the  fatistaftion 
of  Chrift,  there  came  one  (whofe  name  and  all  things  elfe 
concerning  him,  for  the  refpeft  I  bear  to  his  parts  and  mo- 
•lefty,  (hall  be  concealed)  to  the  place  where  I  live,  and  in  a 
private  exercife,  about  the  fufferings  of  Chrift,  feemed  to 
ihofe  that  heard  him,  to  enervate,  yea  to  overthrow  the  fa- 
tisfaftion  of  Chrift  ;  which  I  apprehending  to  be  of  danger- 
ous confequence,  toprevent  a  further  inconvenience,  fet  my- 
felt  briefly  to  oppofe  ;  and  alfo  a  little  after  willingly  enter- 
tained a  conference  and  debate  (defired  by  the  gentleman,) 
about  the  point  in  queftion.  Which  being  carried  along, 
with  that  quietnefs  and  (obriety  of  fpirit  which  befeemed  lov- 
ers of  and  fcarchers  after  truth  ;  I  eafily  perceived  not  only 
what  was  his  perfuafion,  in  the  thing  in  hand,  but  alfo  what 
was  the  ground  and  fole  caufe  of  this  mifapprehenfion.     And 

it 


an 


d  Merit  of  Chrift,  j^g 


it  \ia%  briefly  this;  That  the  eternal  unchangeable  love  of 
God  to  his  6le£i,  ^\^  aftually  enftate  them  in  fuch  a  conditi- 
on, as  wherein  they  were  in  an  incapacity  o\  liaving  any  la- 
ti^taftion  made  for  them  ;  the  end  of  that,  being  to  reir.ove 
the  wrath  due  unto  them,  and  to  make  an  atonement  for  tlieir 
fins ;  whicn,  by  reafon  of  tlie  former  love  of  God,  they  fitted 
in  no  need  of ;  but  only  wanted  a  clear  manifeftation  of  that 
love  unto  their  fouls ;  whereby  they  might  be  delivered  from 
all  that  dread,  darknefs,  guilt,  and  fear,  which  was  in  and 
upon  their  confciences,  f  by  reafon  of  a  not-underf^anding  of 
this  love)  which  came  upon  them  through  the  iall  of  Adam. 
New,  to  remove  this,  Jefus  Chrifl  was  fent  to  manifefl  this 
love,  and  declare  this  eternal  good  u'ill  of  God  towards  ihem; 
fo  bearing  and  takitig  away  their  fins,  by  removing  from 
their  confciences  that  mifapprehenfion  of  God  and  their 
own  condition,  which  by  reafon  of  fin  they  had  before  ;  and 
not  to  make  any  fatisfaBicn  to  the  jufiice  of  God  for  liieir 
fins,  he  beings  eternally  vv/ell  pleafed  with  them.  The  fum  is, 
eleftion  is  aiTerted,  to  the  ovenhrow  of  redemption.  That 
which  followed  in  our  conference,  with  v/hat  fuccefs  by 
God's  bicfling  it  did  obtain,  (hall  for  my  part  reft  in  the 
minds  and  judgments  of  thofe  that  heard  it,  for  whole 
fake  alone  it  was  intended.  The  things  themfelvcs  being  of 
great  weight  and  importance,  of  frngular  concernment  to  all 
chriflians  ;  as  alfo  containing  in  them  a  fixture  of  undoubted 
truth,  and  no  lefs  undoubted  errors,  true  propofiiions,  and 
falfe  inierences,  aiTertions  of  neceffary  verities,  to  the  exclu- 
fion  of  others  no  lefs  neceffary ;  and  likeways  dirctily  belong- 
ing to  the  bwrmefs  in  hand;  I  ffiaii  briefly  declare  and  con- 
firm the  whole  truth  in  this  bufmefs,  fo  far  as  occaCon  was 
given    by  the  exercife  and  debate  before  mentioned  : 

I.  Beginning  with  the  firft  pave  of  it :  concerning  the  e- 
ternal  love  of  God  to  his  eleft,  with  the  (fate  and  ccnditiort 
they  are  placed  in  thereby  ;  concerning  u'hich  you  may  ob- 
ferve, 

ijl.  That  which  is  nov/  by  fomc  made  to  be  a  new  doc- 
trine of  free  grace,  is  indeed  an  old  obje£^ion  againfl  it.  •  That 
a  non-neceffity  of  (atisfaftion  by  Cliriff,  as  a  confequent  of 
etern^d  eIe61ion.  v/?.3  more  than  once,  for  the  fubifance  of  it, 
objefted  to  Anjtine  by  the  old  Pelagian  heretics,  upon  his 
clearing  and  vmdicating  that  doftrme;  is  moff  apparent;  the 
fame  obj':;ftion  renewed  by  others,  is  alfo  anfwered  !)y  Calvin, 
InlHtut.  lib.  ii.  cap.  16.  as  alfo  divers  fchool-men  had  before, 
in  their  way,  propcfed  it  to  themle'.ves,  as  Thorn.  3.  ^-  40.  ti.  4. 

U  '^   "  Yet 


1^4  Of  the.  Satisfaction 

Yet,  riOtwiihftaading  the  apparent  fenfelefncfs  of  the  thing 
iifeif,  together  with  the  many  folid  anfwers  whereby  it 
was  long  before  removed;  the  Armimam  2X  the  fynod  of 
]^ort  greedily  Tnatched  it  up  again,  and  placed  it  in  the  very 
front  of  their  arguments  againft  the  eflpeftual  redemption  of 
the  eleft  by  Jefus  Chrift.  Now  that  which  was  in  them  on- 
ly an  objeftion,  is  taken  up  by  fome  amongft  us,  as  a  truth; 
the  abfurd  inconfequent  confequence  of  it,  owned  as  juft  and 
^  good  ;  and  the  conciufion  deemed  necefTary,'  from  the  grant- 
•     ing  of  eleftion,  to  the  denial  of  fatistaftion. 

idly.  Obferve,  that  there  is  the  fame  reafon  of  eleftion 
and  reprobation,  (in  things  fo  oppofed,  fo  it  muft  be)  Jacoh 
have  I  loved,  but  EJau  have  I  hated,  Rom.  ix.  13.  By  the  one, 
men  are  ordained  to  ettrnal  life,  Afts  xiii.  48.  by  the  other, 
behove  oi  old  ordained  to  co?2demnafion,  Jude  verfe  4.  Now 
if  the  eleft  are  jullified  and  fanftified  and  faved,  becaufe  of 
God's  decree  that  fo  they  {hall  be;  whereby  they  need  no- 
thing but  the  manifeftation  thereof;  then  likeways  are  the 
reprobates,  as  foon  as  they  are,  finally  impenitent,  damned, 
burned  ;  and  want  nothing  but  a  manifeftation  thereof ;  which 
whether  it  be  true  or  no,  conlult  the  whole  difpenfaiion  ot 
God  towards  them. 

^dly,  Confider  what  is  the  eternal  love  of  God;  is  it  an 
affeftion  in  his  eternal  nature,  as  love  is  in  ours?  it  were  no 
lefs  than  blalphemy  once  fo  to  conceive;  his  pare  and  holy 
nature,  wherein  there  is  neither  change  norfhadow  of  turning, 
is  not  fubjc£t  to  any  fuch  pafTion  ;  it  muft  be  then  an  eternal 
ufct  of  his  will,  and  that  alone  ;  in  the  Scripture  it  is  called,  his 
^ood  pleafure,  Matt.  xi.  26.  his  purpofe  according  to  eledion, 
Rom.  ix.  1.  the  foundation  of  God,  2  Tim.  ii.  19.  Now  e- 
very  eternal  aft  of  God's  will,  is  immanent  in  himfelf,  not 
leally  diliinguilhed  from  himfelf;  whatever  is  fo  in  God,  is 
God:  hence  it  puts  nothing  into  the  creature  concerning 
whom  it  is,  nor  alteration  of  its  condition  at  all;  producing 
indeed  no  effeft,  until  fome  external  aft  of  God's  power  do 
make  it  out.  For  inftance,  God  decreed  from  eternity  that 
he  would  make  the  world;  yet  we  know  the  world  was  not 
made  until  about  five  (houfand  five  hundred  years  ago.  But 
ye  will  (ay,  it  M'as  made  in  God's  purpofe ;  that  is  (fay  I)  he 
purpoii^d  10  malie  it;  fo  he  purpofeth  there  (hall  be  a  day  of 
judgnJCiU;  is  theie  therefcic  aftually  an  univcrfal  day  of 
judgment  already  i^  God  purpofeth  that  he  will,  in  and 
through  Chrift,  juftily  and  fave  fuch  and  fuch  certain  per- 
iuns;  are  they  ilierelorejuftified,  becaufe  God  purpofeth  it? 
'  *  it 


dnd  Merit  of  Chrijl, 


^55 


it  is  true  they  (hall  be  fo,  bccaufe  he  hath  piirpofcd  it ;  hnt  that 
they  are  fo,  is  denied.  The  confequence  is  good,  from  the 
divine  purpofe  to  the  futuriiion  of  any  tiling,  and  ihe  certain- 
ty of  its  event ;  not  to  its  aflnal  exiHence;  as  wiien  the 
Lord  in  the  beginning  went  a61ually  to  tnake  th.c  world,  there 
was  no  world  ;  fo  when  he  comes  to  bellow  faith,  and  aaiully 
to  juftify  a  man,  until  he  ha'h  fodone,  he  is  not  jiiUified. 
The  fum  is: 

1.  The  eternal  love  of  God  towards  his  elecl,  is  nothlncr 
but  his  purpofe,  good  pleafure,  a  pare  aft  of  his  will ;  where- 
by he  determines  to  do  fuch  and  fuch  things  for  them,  in  his 
own  fime  and  way. 

2.  No  purpofe  of  God,  no  immanent  eternal  a6l  of  his 
will,  doth  produce  any  outward  efieft,  or  make  any  change 
in  the  nature  and  condition  of  that  thing  concerning  which 
his  purpofe  is ;  but  only  makes  the  event  and  fuccefs  neceffa- 
ry,  in  refpe£l  of  that  purpofe. 

3.  The  wrath  and  anger  of  Gc^\,  that  fmners  lie  under, 
is  not  any  paflion  in  God ;  but  only  the  outward  efFe6ls  of 
anger,  as  guilt,  bondage,  ^c. 

4.  An  a61:  of  God's  eternal  love,  which  is  immanent  in 
himfelf,  doth  not  exempt  the  creature  from  the  condition 
wherein  he  is  under  anger  and  wrath;  until  fomc  temporal 
aft  of  free  grace  do  really  change  its  ffate  and  condition. 
For  God  beholding  the  lump  of  mankind  in  his  own  power, 
as  the  clay  in  the  hand  of  the  potter;  determining  to  make 
fome  vefleis  unto  honour,  for  the  praife  of  his  glorious  grace, 
and  others  to  difhonour,  for  the  manifeftation  of  his  revencrl 
ingjuflice;  and  to  this  end  fufFers  them  all  to  fali  info  fin, 
and  the  guilt  of  condemnation,  whereby  they  became  all  li- 
able to  his  wrath  and  curfe;  his  purpofe  to  fave  forae  of 
thefe,  doth  not  at  all  exempt  or  free  them  from  (he  common 
condition  of  the  red,  in  refpeft  of  themfelves  and  the  truth 
of  their  eHate ;  until  fome  aBual  thing  be  accompli(hed, 
for  the  bringing  of  them  nigh  unto  himfelf,  fo  that  notwith- 
ftanding  his  eternal  purpofe,  his  wrath  in  refped  of  the  ef- 
teas  abideth  on  them  ;  until  that  efernal  purpofe  do  make 
outitfelf,  in  fome  diffinguifhinga^l  of  free  oracc  ;  which  may 
receive  furtlier  manifeflation,  by  thefe  enfuing  arguments. 

(1.)  If  the  tinner  want  nothing  to  acceptation  and  peace, 
but  a  manifeftaiion  of  God's  eternal  love;  then  evangelical 
j'jflification  is  nothing  but  an  apprehcnfion  of  God's  eternal 
decree  and  purpofe ;  but  this  cannot  be  made  out  from  the 
Scripture,  viz.  that  God's  juflifying  of  a  perfon,  is  his  making 

known 


15^  Of  the  Salisj action 

known  unto  him  his  decree  of  eleftion;  or  man's  juftification, 
an  apprehenfion  of  that  decree,  purpofe,  or  love.  Where  is 
any  luch  thing  in  tlie  book  of  God?  It  is  true  there  i$  a 
difcovery  thereof  made  to  juftified  believers,  and  therefore 
it  IS  attainable  by  the  faints;  GodJJieclding  abroad  his  Icvs  in 
their  hearts,  by  the  Holy  Qhoji  which  is  given  unto  ihem,  Rom. 
V.  5.  But  it  is  after  they  ^x^  jufiifyed  by  jaith,  and  have  peace 
with  God,  verfe  1.  Behevers  are  to  give  all  diligence,  to 
'snake  their  calling  and  eledion  fare ;  but  that  juilification 
fhouH  confiil  heiein  is  a  (l range  notion.  Juftification  in  the 
Scripture,  is  an  a6t  of  God;  pronouncing  an  ungodiy  perfon, 
upon  his  beheving,  to  be  abfolved  from  the  guilt  of  (in,  and 
in;crefted  in  the  all  fufiicient  righteoufnefs  of  Chrift;  fo  God 
jujlifiis  the  ungodly^  Rom.  iv.  4.  by  the  righteoufnefs  of  God, 
which  is  by  the  faith  of  Chrifl  unto  them,  Rqjji.  iii.  22.  mak- 
ing Chrift  to  become  righteoufnefs  to  them,  uho  were  in 
themfelves  fin;  but  of  this  manifeftation  of  eternal  love,  there 
is  not  the  leaft:  foundation,  as  to  its  being  the  form  oi  jufti- 
fication ;  which  yet  is  not  without  fenfe  and  perception  oi 
the  love    oi  God,  in  the  improvement  thereof. 

(2.)  The  Scripture  is  exceeding  clear,  in  making  all  naen 
betore  aftual  reconciliation,  to  be  in  the  like  flate  and  con- 
dition; without  any  real  difference  at  all ;  the  Lord  reiejv- 
ing  to  hiraleH  his  diftinguifliing  purpofe,  of  the  alteration 
which  he  will  afterwards  by  his  free  grace  effeft,  There,  is  non€ 
that  d Ah  good,  no  not  one,  Rom.  iii.  13.  for  we  have  proved 
both  Jews  and  Gentiles,  that  they  are  ail  under  Jin,  verfe  9. 
Ail  mankind  is  in  the  fame  condition,  in  refpecl  ot  themfelves 
and  their  ou'n  real  ftate  ;  which  truth  is  not  at  all  prejudiced, 
by  the  relation  they  are  in  to  the  eternal  decrees,  for  every 
mcuth  is  flopped,  and  all  the  worldi^hecome  guilty  before  God, 
Rom.,  iii.  19.  KYPODIKOS  obnoxious  to  his  judgment. 
IVho  maketh  thee  to  differ  from  another,  and  what  haji  thou 
that  thou  didfi  not  receive?  1  Cor.  iv.  y.  All  diftinguifli- 
inent,  in  refpeft  of  ftate  and  condition,  is  by  God's  aftual 
grace,  for  even  believers  are  by  nature  the  children  of  wrath 
even  as  others,  Ephef.  ii.  3.  Tne  condition  then  of  all  men, 
during  their  unregeneracy,  is  one  and  the  fame  ;  the  purpofe 
-of  God,  concerning  the  difference  that  fhall  be,  being  referred 
xo  himfelf.  Now  1  afk  whether  reprobates  in  that  condition 
lie  under  the  effecls  of  God's  wrath  or  not?  if  ye  fay  not, 
who  will  believe  you  ?  iffo,  whynot  the  eleft  alfo?  The 
fame  condition  hath  the  fame  qualifications;  an  a£fual  diftin- 
^uiilfrnent  we  have  proved  there  is  not;  produce  forae  dif- 
ference 


and  Mtrit  of  Chriji,  Iq-j 

ference  tUatliath  a  real  exiftence ;  or  tbecauic  is  loft. 

(q.)  Confider  what  it  is  to  lie  under  the  e(fe6ls  oi:  God's 
\vr2Hli»  according  to  the  dcciuraUon  u{  the  Scripture,  and  then 
ice  how  the  elefct  are  deUvered  thereiroiT),  beiore  their  actual 
calling.  Now  this  confids  in  divers  things,  as  [i.]  '1  o  be  in 
fuch  a  {late  ot"  alienation  frotn  God,  as  that  none  of  their 
fervices  are  acceptable  to  him  ;  \\\^fnaytrcA  the  wicked  is 
^i\  abominalioii  to  the  Loid,  Prov.  xxviii.  9.  [2]  To  have 
no  outward  enjo)  ment  fanftified,  but  to  have  ail  things  un- 
clean unio  thera.  Tit,  1.  15.  [3.]  To  be  under  the  power 
of  Satan,  who  rules  at  his  pleaiure  in  the  children  of  difobe- 
4k»ce,  Epii.  ii.  2.  [4.]  To  be  in  boruh^ge  unto  death,  HdK 
ii.  15.  [5.]  To  be  under  the  curie  and  condemning  power 
Qt  the  law,  Gal.  iii.  13.  [6.]  To  be  obnoxious  to  the  judg- 
ment of  God,  and  to  be  guilty  of  eternal  death  and  dam- 
nation, Rom.  iii.  19.  [7.]  To  be  under  the  power  and  do- 
minion of  fin,  reigning  in  them,  Rom.  vi.  17.  Thefe  and 
fuch  like,  are  thofe  which  we  call  the  e/fe£ls  of  Gad's  anger. 

lyCt  iK)w  any  one  tell  me,  what  the  reprobates  in  this  life 
ii€  under  more?  and  do  not  all  the  eleft,  until  their  a61ual  re- 
coQcilidtion  in  and  by  Chrift,  lie  under  the  very  fame?  For, 
[i.j  Are  not  tbeir  prayers  an  abomination  to  the  Lord?  Caa 
ihey  without  faith  ple^^fe  God?  (Htb.  xi.  6.)  and  faith  we 
luppole  them  not  to  have ;  for  if  they  have,  they  are  aBual- 
ly  reconciled,  [2.]  Are  their  enjoyments  fanciified  unto 
them?  hath  any  thing  a  lan6tified  relation,  without  faith  ?  fee 
1  Cor.  vii.  14.  [3.]  Are  they  not  under  the  power  ol  Satai]  ? 
if  not,  how  comes  Chrift  in,  and  for  them,  to  deftroy  the 
works  of  the  devil  ?  did  r.ot  he  come  to  deliver  his  people 
frotii  him  that  had  the  power  of  deatli^,  that  is  the  devil  ?  Heb. 
ii.  14.  Eph.  ii.  2.  [4.]  Are  they  not  under  bondage  unto 
death?  the  apoIUe  ariirms  plainly  that  they  are  fo  all  their 
Jives,  until  tliey  are  aftually  freed  by  Jefus  Chrift,  Heb.  ii.  24. 
\.5'~\  ^"^^  ^^'"^^y  ^''^^  under  the  cuife  ol  the  law  ?  how  are  they 
ireed  irom  it  ?  by  Chrift  being  made  a  curfe  for  them.  Gal. 
iii.  13.  [6.]  Are  they  not  obnoxious  unto  judgment,  and 
guilty  of  eternal  death  ?  How  is  it  then  that  Paul  fays,  that 
there  is  no  difFereiice  ;  but  that  all  are  fubjeci  to  the  judgment 
of  God,  and  are  guilty  before  him  ?  Rom.  iii.  9.  and  that 
Chrift  laves  them  trora  this  v/rath,  which  (in  refpe61;  of  merit) 
was  to  come  upon  them?  Rom.  v.  9, —  1  Thef.  \.  10.  |  7.J 
Are  they  not  under  the  dominion  of  fin  ?  God  by  thanked^ 
fays  Paul,  ye  were  the  Jtrvunts  oj  Jhi^  bul  ye  lia-ue  obeyed^  ike. 
Kom.  vi.  17.     In  brief,  the  Scripture  is  in   nothing  more 

plentiful 


ijS  Of  the  SatisfaSion 

plentiful,  than  in  laying  and  charging  all  the  mifery  ind  wratk 
oC  and  due  to  an  unreconciled  condition,  upon  the  elefl:  of 
God,  until  they  a6^ually  partake  in  the  deliverance  by  Chrift. 

But  now,  fome  men  think  to  wipe  away  all  that  hath  been 
faid,  in  a  word ;  and  tell  us,  that  all  this  is  fo,  but  only  in 
their  own  apprehenfion  ;  not  that  thofe  things  are  fo  indeed^ 
and  in  thcmreives.  But,  if  thefe  things  be  To  to  them,  only 
in  their  apprehenfions,  why  are  they  olherways,  to  the  reil 
of  the  v/hole  world  ?  The  Scripture  gives  us  no  difference 
nor  diflinftion  between  them ;  and  if  it  be  fo  with  all,  then 
let  all  get  this  apprehenfion  as  faft  as  they  can,  and  all  (hall 
be  well  with  the  whole  world,  now  miferably  captivated  under 
a  mifapprehenfion  of  their  own  condition ;  that  is,  let  them 
fay  the  Scripture  is  a  fable,  and  the  terror  of  the  Almighty  a 
fcarecrow  to  fright  children  ;  that  fin  is  only  in  conceit ;  and 
fo  fquare  their  converfation  to  their  blafphcmous  fancies. — • 
Scnie  men's  words  eat  as  a  canker. 

(4.)  Of  particular  places  of  Scripture,  which  might  abun- 
dantly be  produced  to  our  purpofe,  I  (hall  content  myfelf  to 
name  only  one  ;  John  iii.  36.  He  that  believeth  not  the  Son, 
the  wrath  of  God  ahidtth  on  him.  It  abideth ;  there  it  was, 
and  there  it  fhall  remain,  if  unbelief  be  continued  ;  but  upon 
believing,  it  is  removed.  But  is  not  God's  love  unchangeable^ 
hy  which  we  fnall  be  freed  from  this  wrath?  who  denies  it  ? 
But  is  an  apprentice  free,  becaufe  he  fhall  be  fo  at  the  end  of 
{even  years?  becaufe  God  hath  purpofed  to  tree  his,  in  his 
cv/n  time,  and  will  do  it;  are  they  therefore  free,  before  he 
doth  it?  Bui  are  we  not  in  Chrijl  from  all  eternity?  yes, 
cbofen  in  him  we  are,  therefore  in  fome  fenfe  in  him  ;  but 
how  ?  even  as  we  are.  Aftually  a  man  cannot  be  in  Chrift, 
until  he  be  :  Nov/,  hov/  are  we  from  eternity  ?  Are  we  eter- 
nal ?  no.  Only  God  from  eternity  hath  purpofed  that  we 
{hall  be  :  Doth  this  give  us  an  eternal  being  ?  alas  we  are  of 
yefterdav.  Our  being  in  Chrift,  refpefteth  only  the  like  pur- 
pofe, and  therefore  from  thence  can  be  made  only  the  like  in- 
ference. 

II.  This  being  then  cleared,  it  is,  I  hope,  apparent  to  all, 
how  miferable  a  ftrained  confequence  it  is,  to  argue  froin 
God's  decree  of  eleftion,  to  the  overthrow  of  Chrift's  merit 
and  fatisfaftion;  the  redemption  wrought  by  Jefus  Chrift,  be* 
irg  indeed  the  chief  means  of  carrying  along  that  purpofe  un- 
to execution;  the  pleafure  of  the  Lord  profpeiing  in  his  hand. 
Yea,  the  argument  may  be  retorted,  kata  to  biaion, 
and  will  hold  undeniably  on  the  other  fide;   the  confequence 

being 


£nd  Merit  ofChriJi.  15^ 

being  evident,  from  the  purpofe  o\  God  to  fu'c  finners,  to 
the  fatisfaftion  of  Chrift  for  thofe  finners.  The  fame  aft  of 
God's  will,  which  fcts  us  apart  from  eternity  tor  ihe  enjoy- 
ment of  all  fpiritual  bleflings  in  heavenly  places,  fets  alfo  a- 
part  Jelus  Chrift  to  be  the  purchafer  and  procurer  of  all  thofe 
fpiritual  bleflings ;  as  alfo  to  nrake  fatistaftion  for  all  their 
fjns;  which  that  he  did,  (being  the  main  thing  oppofed)  v/e 
prove  by  thefe  enfuing  arguments. 

4»^4»^4,4».j.^  4. 4, 4.  ^  4»  ^  ^ -f -^  ^' 

C  H  A  P.     IX. 

Being  a  fecond  part  of  the  former  digrejfion^ 

Arguments  to  prove  the  JatisfaBion  of  Chrijt. 

Arg.  I.  T  F  Chrift  fo  took  our  fins,  and  had  them  by  God 
X  fo  laid  and  impofed  on  hmi,  as  that  he  underwent 
the  punifiiment  due  unto  them  in  our  ftcad,  then  he  made  f.w 
tisfdftion  to  the  juftice  ol  God  for  them,  that  the  finners 
might  go  free;  but  Chrift  fo  took  and  bare  our  fins,  and  had 
them  fo  laid  upon  him,  as  that  he  underwent  the  panilhment 
due  unto  them,  and  that  in  our  itead,  therefore,  he  made  la- 
tisfaftion  to  the  juftice  of  God  for  them.  The  confequent  of 
the  propoficion  is  apparent,  and  was  before  proved.  Oi  the 
affumption  there  be  three  parts,  feverally  to  be  confirmed; 
firft,  that  Chrift  took  and  bare  our  fins,  God  laying  them  on 
him ;  fecondly,  that  he  fo  took  them,  as  to  undergo  the  pu- 
niftiment  due  unto  them  ;  thirdly,  that  he  did  this  in  our 
flead. 

fl.  For  the  firft,  that  he  took  and  bare  our  fins ;  ye  have 
it,  John  i.  29.  HO  A I  RON  &c.  who  takelh  aivay  the 
fm  of  the  world,  1  Pet.  ii.  24.  KOs  an  en  en  K  en,  who  his 
oxvn  felj  bare  our  fins  in  his  ozvn  body,  Ifa.  liii.  11.  HU 
jISSABEL,  their  iniquiiies  he  Ihall  bear;  and  vcifc 
12.  NASHA  he  bare  the  Jin  of  many.  That  God  aifo  laid 
or  impofed  our  fins  on  him,  is  no  iefs  apparent;  Ila.  liii.  6.  tiie 
Lord  HIPHGIAH  made  to  inset  on  him  the  iniquity  of  us 
all;  2Cor.  V.  21.  ha:4Artian  j:poi£;*en  Xitmadehiux 
to  be  fin  for  us. 

2.diy.  The  fecond  branch  is,  that  in  thus  doing,  our  Sa- 
viour underwent  the  punifiiment  due  to  the  fins  which  he 
bare,  which  were  laid  upon  him,  v/nich  may  be  thui  made 
inanifeft. — Death,  and  the  curfs  of  the  law,  coniain  thq 
whole  of  the  nunifhn^-erit  due  to  fin,  Gen.  ii.  17. 


MOTH  HAMOTH  dying  thou  Jkait  dk,  is  that  Which* 
was  threatened.  Dfeath  ^.i"s  that  wtikh  entered  l)y  Jin,  Rotfl. 
V.  il.  which  woid,  in  thoffc  places,  is  comprehc^nfive  oF  slfl 
mifery  dufe  to  our  tranfgr^jrioii.  Which  alfo  is  held  out  ift 
the  curfe  of  the  law,  Deut.  xxt-ii.  2"6.  Curfed  bs  he  thai  con- 
firmeth  not  the  words  of  this  law  to  do  them.  That  all  cvrFs 
of  puniniment  whatfoerer  are  comprifed  irl  thdie,  is  un- 
queftionably  evident ;  now  jefus  Chrift,  in  beating  cTut  fins, 
underwent  both  thefe;  for  by  the  grace  of  God  he  fajled  death, 
Heb.  ii.  9.  By  death  delivering  from  death,  verfe  14.  He 
was  not  fpared,  but  given  up  to  death  for  us  all,  Rom.  viii. 
02.  So  alio  the  cnrfe  of  the  law,  Gal.  iii.  13.  genomenos 
KATARA  he  was  made  acurfejor  us;  atid  epikaTaratos, 
curfed;  and  this  by  the  way  of  undergohng  the  punifhrnent 
that  was  in  dea'h  and  curfe;  for  by  thefe,  it  pleafed  the  Lord 
fobruifehim,andputhimtogfief,\bL.\\\\.  10.  Yea,  OUK 
EPiiEiSATO  he  fpared  him  not,  Rom.  viii.  32.  but  condem- 
ned fin  in  \\\s  flefh,  Rom.  viii.  3. 

o^dly.  It  remaineth  only  to  fliew,  that  he  did  this  in  out 
fteads,  and  the  whole  argument  is  Cotififmed.  Now  this  alfo 
our  Saviour  himfclf  maketh  apparent.  Matt.  xx.  28.  He 
came  dunai  ten  psychen  lytron  anti  pollon, 
to  give  himfelf  a  raiifom  for  inany.  The  word  anti 
alwavs  fuppofeth  a  commutation  and  change,  of  one  perfoii 
or  thing  inftead  of  another,  as  fliall  be  afterwards  declared  ;  To 
Matt.  ii.  22.  1  Tim.  ii.  6.  Thus  1  Fd.  iii.  18,  He  died 
tor  us,  thejufljor  the  unjufl  ;  and  Pfal,  Ixix.  4.  /  reflored 
(or  paid)  that  which  1  took  n'ot  away,  viz.  our  debt,  foTar  as 
that  thereby  we  are  difcharged  ;  as  Rom.  viii.  34,  where  it 
is  afferted,  upon  this  very  ground,  that  he  died  in  our  ftead. 
And  fo,  the  feveral  parts  of  this  firll  argument,  are  con- 
firmed. 

Arg.  II.  If  Jefas  Chrift  paid  into  his  Father's  hatids,  a 
valuable  price  and  ranfora  for  our  fins,  as  our  furety. — fo 
difcharging  the  debt  that  we  lay  under,  that  we  might  go  free ; 
then  did  he  bear  the  puniflim.ent  due  to  our  fins,  and  make 
fatisfaftion  to  the  juftice  of  God  for  them  ;  (for  to  pay  fuch 
a  ranfom,  is  to  make  fuch  {atisfattion  ;)  but  Jefus  Chrift  paid 
fuch  a  price  and  ranfom,  as  our  lurety,  into  his  Father's 
hands  :  ergo,  £3c. 

There  are  four  things  to  be  proved  in  the  afTumption,  or 
fecond  propofirion  :  Firft,  that 'Chrift  paid  fuch  a  price  and 
ranfom  ;  Secondly,  that  he  paid  it  into  the  hands  of  his  Fa- 
ther; Thirdly,  that  he  did  i:  .-^s  our  fiircty ;  and.  Fourthly, 

that 


and  Merit  of  Chfifi,  1 6 1 

that  we  tnight  go  free.     All  which  we  fliall  prove  in  order. 

iJL  For  the  firli:,  our  Saviour  himTelf  affirms  it.  Matt.  xx. 
28.  He  came  to  give  his  life  lytron  a  ran/am,  or  price  of 
izdtm^nciU,  for  many  ;  which  theapoflleterms  an  tilytron 
1  Tim.  ii.  6.  a  ranfoin  to  be  accepied  in  the  ftead  of  others  ; 
whence  we  are  Taid  to  have  dehverance  dia  tes  apoly- 
TROSEos,  by  the  ranfom-paying  of  Chiift,  Rom.  iii. 
24.  He  bought  us  with  a  price,  1  Cor.  vi.  20.  which  price 
was  his  own  blood,  Afts  xx.  28.  being  compared  to,  and  ex- 
aUed  above  filver  and  gold,  in  this  work  of  redemption,  i 
Pd.  i.   18.  So  that  this  fiift  part  is  moft  clear  and  evident. 

2dty.  Pie  paid  this  price  into  the  hands  of  his  Father.  A 
price  muft  be  paid  to  fomebody  ;  in  the  cafe  of  deliverance 
from  captivity  by  it,  it  muft  be  paid  to  the  judge  or  jailor  ; 
that  is,  to  God  or  the  devil.  To  fay  the  latter,  were  the 
highell  blafphemy  ;  Satan  was  to  be  conquered,  not  faiisH- 
ed  ;  for  the  former,  the  Scripture  is  clear  ;  as  it  was  his 
Zf;r^^^  that  was  on  us,  Johnm.  36.  It  was  he  that  had  {hut 
us  all  up  under  fin,  GaL  iii.  22.  He  is  the  great  king  to  whom 
the  debt  is  owing,  Matt,  xviii,  23,  34.  He  is  the  only 
lawgiver ^  who  is  able  io  fave  and  to  dejlroy,  James  iv,  12. 
Nay,  the  ways  whereby  this  ranfom-paying  is  in  the  Scripture 
expreffed,  abundantly  inforce  the  payment  of  it  into  the 
hands  of  his  Father  ;  for  his  death  and  blood-lhedding  is  faid 
to  be  PRCSTHORA  and  tkysia,  an  oblatiomnd  facrifue^ 
Eph.  v.  2.  and  his  loul  to  be  A  SAM  a  faciifice  or  offer- 
ing for  fin,  Ifa.  liii.  10.  Now  certainly,  offerings  and  facii=- 
fices  are  to  bediretled  to  God  alone. 

'^dly.  That  he  did  this  as  our  furety,  we  are  aiTured,  Heh. 
vii.  22.  He  was  made  egguos,  a  furety  of  a  better  tcfia- 
ment  ;  and  in  performance  of  the  duty  which  lay  upon  hiiii 
as  fuch,  he  paid  that  which  he  never  took,  Pfal.  Ixix.  4. 

ji^.hly.  All  which  could  not  poflibly  have  any  other  end^ 
but  that  we  might  go  (ree. 

Aug.  III.  To  make  an  atonement  for  iln,  and  to  recon- 
ci'e  God  unto  the  (inners,  is  in  effecl  to  make  fatisla^Hon 
unto  the  jullice  of  God  for  fin,  and  all  that  we  underfianJ 
ihereby  ;  but  Jefus  Chrilt,  by  his  death  and  oblation,  did 
make  an  atonement  for  fm,  and  reconcile  God  uaio  fir.neis  : 
ergo,  &c. 

The  firft  propofition  is  in  itfelf  evident.  The  adumptiori 
is  confirmed,  Kom.  iii.  24,  25.  W'q  are  jufijud  j^^eiy, 
through  the  ranhni'paying  that  is  in  Chrijt :  whom  Cod  hath. 


iU2  Of  the  Satisfailion 

fit  forth  ^^  ^^  HI  L  ASTER  ION,  a  propitiation,  an  atonement, 

amercy-feat,  a  coveringofiniquity;  and  that  Eis  endeixin 
TES  DIKAIOSUNES  AUTOU  JoT  the  manifejiation  of  his  juf- 

ticCy  declared  in  the  going  forth  and  accomphftiment  thereof. 
So  likewife,  Heb,  ii.   17.     He  is  faid  to  be  a  merciful  high- 

prieji,  eis  to  hilaskesthai  tas  amartias  tou 
LAOU,  to  make  reconciliation  for  the  fins  of  the  people  ;  to  re- 
concile God  unto  the  people  ;  the  meaning  of  the  words  be- 
ing hilaskesthai  to  theon  peri  ton  amartion 
tou  LAOU,  to  reconcile  God  who  was  ofifended  with  the 
fins  of  his  people  ;  which  reconciliation  we  are  faid  to  receive, 
Rom.  V.  II.  (the  word  katallage  there,  in  our  com- 
mon tranflation  rendered  atonement,  is  in  other  places  in  the 
fame  rendered  reconciliation  ;  being  indeed  the  only  word 
ufed  for  it  in  the  New  Teftament)  And  all  this  is  faid  to  be  ac- 
compliflied  DiA  henos  dikaiomatos,  Rom.  v.  iS.  by  one 
righteoufnefs  or  fatisfaftion,  that  is  ol  Chrift  ;  (the  words  will 
not  bear  that  fenfe,  wherein  they  are  ufually  rendered  by  the 
righteoufnefs  of  one  ;  for  then  mail  it  have  been,  dia  di- 
kaiomatos  TOU  henos.)  And  hereby  were  we  delivered 
from  that,  from  which  it  was  iropofTible  we  fhould  be  other- 
wife  delivered,  Rom.  viii.  3. 

Arc.  IV.  That  wherein  the  exercife  of  the  prieflly  office 
of  Jefus  ChrifL  whilft  he  was  on  earth,  doth  confift,  cannot 
be  rejefted  or  denied  without  damnable  error  ;  but  the  exer- 
cife of  the  prieflly  office  of  Jefus  Chrift  whilft  he  was  upon 
the  earth,  confifted  in  this,  to  bear  the  punifliment  due  to 
our  fms ;  to  make  atonement  wilh  God,  by  undergoing  his 
wrath,  and  reconciling  him  to  fmners  upon  the  fatisfatlion 
made  to  his  juflice  ;  therefore  cannot  thefe  things  be  denied, 
without  damnable  error.  That  in  the  things  before  recount- 
ed, the  exercife  of  Chrift's  prieftly  office  did  confift,  is  mofl 
apparent  ;  \f.  From  all  the  types  and  facrifices  whereby  it 
was  prefigured ;  their  chief  end  being,  propitiation  and  atone- 
ment. '2.dly.  From  the  very  nature  of  the  facerdotal  office, 
appointed  tor  facrificing  ;  Chrift  having  nothing  to  offer  but 
his  own  blood,  through  the  eternal  Spirit.  3^/)'.  From 
divers,  yea  innumerable  texts  of  Scripture  affirming  the 
fame. 

It  would  be  too  long  a  work,  to  profecute  thofe  things  fe- 
verally  and  at  large  ;  and  therefore  I  will  content  my  fell  with 
onflSpr  two  places,  wherein  all  thofe  teftimonies  are  comprif- 
ed;  as  Heb.  ix.  13,  14.  If  the  blood  of  bulls  and  goats,  &c. 
h%w  much  morefnaU  ike  blood  of  Chrifi,  who  through  the  eter* 

nal 


emd  Merit  of  Chriji.  163 

nal  Spirit  offered  kimfelf  without  /potto  God,  &:c.  ?  Here  the 
death  of  Chrift  is  compared  to,  exalted  above,  and  in  the  an- 
titype anfwered  the  facrifices  of  expiation,  which  were  made 
by  the  blood  of  bulls  and  goats  ;  and  io  muft,  at  leafi:  fpiritu- 
aliy,  efFeft  what  they  did  carnally  accomplilh  and  typically 
prefigure,  viz.  deliverance  from  the  guilt  of  fin,  by  expiati- 
on and  atonement.  For  as  in  them,  the  life  and  blood  of  the 
facrifice  was  accepted  in  the  ftead  of  the  offerer,  who  was  to 
die  or  the  breach  ot  the  law  according  to  the  rigour  of  it  ;  fo 
in  this  ofChriff,  was  his  blood  accepted  as  an  atonement  and 
propitiation  for  us  ;  himfelf  being  pi ieft,  altar,  and  facrifice. 
So  Heb.  X.  10,  12.  he  is  faid  exprefsly,  in  the  room  of  all 
old  infuflicient  carnal  facrifices  which  could  not  make  the 
comers  thereunto  perfeft,  to  offer  up  his  own  body,  a  facri' 
Jice  for  fins  ;  for  the  remiffion  and  pardon  of  fins,  through 
that  offering  of  himfelf,  as  \\\%vtrfe  18.  And  in  the  perform- 
ance alfo,  do  we  affirm,  that  our  Saviour  underwent  the 
wrath  of  God,  which  was  due  unto  us.  This  becaufe  it  is  by 
forae  queftioned,  I  fhall  briefly  confirm  ;  and  that  with  thefe 
following  reafons. 

1.  The  puniflimcnt  due  to  fin,  is  the  wrath  of  God,  Rom. 
i.  18.  The  wrath  of  God  is  revealed  againjl  all  ungodlinefs. 
Chap.  ii.  ^.  the  day  of  wrath,  and  revelation  of  the  righteous 
judgment  of  God.  Ephef.  ii.  3.  children  of  wrath.  John 
iii.  36.  The  wrath  of  God  abideth  on  him.  Now  Jefus  Chrift 
underwent  the  punifliment  due  to  fin,  2  Cor.  v.  21.    7nade 

Jin  for  us.  I  fa.  liii.  6.  Iniquity  was  laid  upon  him.  1  Pet. 
ii.  24.  He  bare  our  fins  in  his  own  body  on  the  tree.  There- 
fore he  underwent  the  wrath  of  God. 

2.  The  curfe  of  the  law,  is  the  wrath  of  God  taken  paf- 
fively,  Deut.  xxix.  20,  21.  But  Jefus  Chrift  underwent  the 
curfe  of  the  law.  Gal.  iii.  13.  made  a  cur fe Jar  us  ;  the  curfe 
they  lie  under  which  are  out  ofChriff,  who  are  oj  the  works  of 
the  law,  verfe  10.  Therefore  he  underwent  the  wrath  of  God. 

3.  The  death  that  finners  are  to  undergo,  is  the  wraih  of 
God;  but  Jefus  Chrifl  did  tafle  of  that  death,  which  finners 
for  themfelves  were  to  undergo,  for  he  died  as  our  furety, 
Hcb.  vii.  22.  and  in  our  flead,  Matt.  xx.  28.  Hence  his  fear, 
Heb.  V.  7.  agony,  Luke  xxii.  44.  affonifliment  and  amaze- 
nient,  Mark  xiv.  33.  dereliftion,  Matt.  xxvi.  46.  forrow, 
heavinefs,  and  unexpreffible  preffures. 

Arc.  V.  That  doftrine  cannot  be  true  nor  agreeable  to  the 
gofpel,  which  flrikes  at  the  root  of  gofpel-faith;  and  plucks 
sway  the  foundation  of  all   that  flrong  confolation,  which 

God 


ii).\  0/  tht  Satisfaclioh 

God  Is  fo  abundantly  willing  wc  fhould  receive  ;  but  fuch  is 
ihat  of  denying  the  fatisfaflion  made  by  Chrift.  ;  his  anfwer- 
ing  the  juftice,  and  undergoing  the  wrath  of  his  Father;  it 
makes  the  poor  foul  to  be  like  Noali^  dove  in  its  diftrefs,  not 
Icnovving  where  to  red  the  foal  ot  her  feet.  When  a  foul  is 
turned  out  of  its  felf-righteoufnefs,  and  begins  to  look  abroad, 
and  view  heaven  and  earth  for  a  rcfting  place ;  and  per- 
ceives an  ocean,  a  flood,  an  inundation  oi  wrath  to  cover  all 
the  world  ;  the  wrath  ot  God  revealing  itfelf  from  heaven  a- 
gainfl  all  ungodllnefs,  fo  that  it  can  obtain  no  rell  nor  abld^ 
ing  ;  heaven  it  cannot  reach  by  its  own  flight,  and  to  hell  it  is 
wnwilling  to  fall  ;  if  now  the  Lord  Jefus  Chrift  do  not  ap- 
pear as  an  ark  in  the  midft  of  the  waters,  (upon  whom  the 
floods  have  fallen,  and  yet  is  got  above  them  all,)  tor  a  re- 
fuge ;  alas !  what  fliall  it  do  ?  When  the  flood  fell,  there 
^vere  many  mountains,  glorious  in  the  eye,  far  higher  than 
the  ark  ;  butyetthofe  mountains  were  all  drowned,  whilft 
the  ark  fUll  kept  on  the  top  of  the  waters.  Many  appearing 
hills  and  mountains  of  felf-righteoufnefs  and  general  mercy, 
at  the  firft  view  fecm  to  the  foul  much  higher  than  Jefus 
Chrift  ;  but  when  the  flood  of  wrath  once  comes  and  fpreads 
iifelf,  all  thofe  moimtains  are  quickly  covered  :  only  the 
ark,  the  Lord  Jefus  Chrift,  though  the  flood  fall  on  him  alfo, 
yet  he  gets  above  it  quite,  and  gives  fafety  to  them  that  reft 
upon  him. 
/  Let  me  now  afk  any  of  thofe  poor  fouls,  who  ever  have 
been  wandering  and  to/Ted  with  the  fear  of  the  wrath  to  come  ; 
•whether  ever  they  found  a  refting  place,  until  they  came  to 
this ;  God  fpared  not  his  only  Son,  but  gave  him  up  to 
death  for  us  all ;  that  he  made  him  to  be  fin  for  us  ;  that  he 
put  all  the  fins  of  all  the  eleft  into  that  cup  which  he  was  to 
drink  off;  that  the  wrath  and  flood  which  they  feared,  did  fall 
upon  Jefus  Chrift,  (though  now  as  the  ark  he  be  above  it,) 
!o  that  if  ihey  could  get  into  him,  they  fhould  be  fafe  ;  the 
V  ^orm  hath  been  his,  and  iht  fafety  fhall  be  theirs ;  as  all  the 
"■'  vaters  which  would  have  tallen  on  them  that  were  in  the  ark, 
fell  upon  the  ark,  they  being  dry  and  fafe  ;  fo  all  the  wrath 
that  Ihould  have  fallen  upon  them,  fell  on  Chrift,  which  a- 
]one  caufeth  their  fouls  to  dwell  in  fafety  ?  Hath  not,  I  fay, 
this  been  your  bottom  ?  your  foundation  ?  your  refting  place  ? 
if  not.  (for  the  fubftanceof  it,)  I  tear  you  have  but  rottien 
bottoms.  Now,  what  would  you  fay,  it  a  man  ftiould  come 
9nd  pull  this  ark  from  under  you  :  and  give  }'ou  an  old  rot- 
tm-i  poft  to  f^vim  upon,  in  the  flood  of  wrath  ?  It   is  tao  late 

tG 


and  Merit  of  ChriJ}.  165 

to  tell  you,  no  wraih  is  due  unto  you  ;  the  word  of  truth, 
and  your  own  confciences,  have  given  you  other  informati- 
on ;  you  know,  The  wage.s  of  Jin  is  death,  in  whomfoever  it 
be  ;  he  mud  die,  on  whomfoever  it  is  found.  So  that  trul/ 
the  foul  may  well  fay,  bereave  me  of  the  fatisfaftion  of  Chriff, 
and  I  am  bereaved  ;  if  he  fatisfied  not  juflice,  I  muft  ;  if  he 
underwent  not  wrath,  I  muft  to  eternity  ;  O  rob  me  not  of 
my  only  pearl.  Thus,  a  denying  the  fatisfa6lion  of  Chiift, 
^cftroys  the  foundation  of  faith  and  comfort. 

Arg.  VI.  Another  argument  we  may  take  from  two  par- 
ticular places  of  Scripture,  which  infteadof  many  I  fhall  pro- 
duce. 

iJL  2  Cor.  V.  21.  He  hath  made  him  to  be  Jin  for  us,  who- 
knew  no  fin.  He  made  him  to  ht  fin  for  us  ;  how  could  that, 
be?  are  not  the  next  words,  he  knew  no  fin?  was  he  not  a 
lamb  without  fpot,  and  without  b'cmifti  ?  Doubtlefs  he  did 
no  fin,  neither  was  guile  found  in  his  mouth.  What  then 
is  this,  God  made  him  to  he  fin  ?  it  cannot  be,  that  God  made 
him  finlul,  or  a  finner  by  any  inherent  fin;  that  will  not 
fland  v.'ith  the  juftice  of  God,  nor  with  the  holinefs  of  the 
perfon  of  our  Redeemer.  What  Is  it  then?  he  made  him  to 
be  fin  who  kaew  no  fin?  why  clearly,  by  difpenfation  and 
confent  he  laid  that  to  his  charge,  whereof  he  was  not  guilty. 
He  charged  upon  him  and  imputed  unto  him,  all  the  fins  of 
alltheelecl;  and  proceeded  againft  him  accordingly.  He 
flood  as  our  furety,  really  charged  with  the  whole  debt;  and 
was  to  pay  the  uttermoft  farthing,  as  a  furety  is  to  do  if  it  be 
required  of  him ;  though  he  borrow  not  the  money,  nor 
have  one  penny  of  that  which  is  in  the  obligation;  yet  if  he 
be  fued  to  an  execution,  he  muft:  pay  all.  The  Lord  Chrill 
(if  I  may  fay  fo)  was  fued  by  his  Father's  juftice  unto  an  ex- 
ecution ;  in  anfwer  whereunto  he  underwent  all  that:  was 
due  to  fin,  which  we  proved  before  to  be  death,  wrath,  and 
curfe. 

If  it  be  excepted  (as  it  is)  that  God  was  always  well-pleaf- 
cd  with  his  Son,  he  teftified  it  again  and  again  from  heaven; 
how  then  could  he  lay  his  wrath  upon  him?  I  anfwer,  It  is 
true  he  was  always  weU-pleafed  with  him;  yet  it  pleafcd  him 
to  bruifi  him,  and  put  him  to  grief.  He  was  always  well  pleaf- 
ed  with  the  holinefs  of  his  perfon,  the  excellency  and  per- 
fe6tnefs  of  his  righteoufnefs,  and  the  fweetnefs  of  his  obedi- 
ence ;  but  he  was  difpleafed  with  the  fins  that  were  charged 
on  him  ;  and  therefore  it  pleafed  him  to  bruife  and  put  him 
ito  grief,    with  whom  he  ^d,%  always  well  pleafed. 

Nor 


1 66  Oj  the   SatisfaBion 

Nor  is  that  other  exception  of  any  more  value.  That 
Chrift  underwent  no  more  than  the  cleft  lay  under;  but  they 
Jay  not  under  wrath  and  the  puniQiment  due  to  fin  ;  becaufe 
the  propofition  is  nioft  taUe  ;  neither  is  there  any  more  truth 
in  the  affumption.  For  Chrift  underwent  not  only  that 
wrath,  (taking  it  pafiively)  which  the  eleft  were  under;  but 
that  alio  which  they  (hould  have  undergone,  had  not  he 
borne  it  for  them  ;  delivered  them  Jrom  the  wrath  to  come. 
Moreover  the  eleft  do  in  their  feveral  generations  lie  under  • 
all  the  wrath  ot  God,  in  refpeft  of  merit  and  procurement, 
though  not  in  refpeft  of  aftual  endurance ;  in  refpeft  of  guilt, 
not  prefcnt  punifhment.  So  that,  notwithftariding  thefe  ex- 
ceptions, it  llands  firm  :  That  he  was  made  Jin  for  us  wh9 
knew  no  Jin. 

zdly.  Ifa,  Uii.  5.  He  was  zoounded  Jor  our  tranfgrejfionf 
he  was  bruifedjor  our  iniquities,  the  chaftifement  oJ  our  peace^ 
was  upon  him,  and  with  his  fir ipes  we  are  healed.  Of  this 
place  lomethingwas  faid  before  ;  I  fhall  add  fome  fmall  en- 
largements, that  conduce  to  dikover  the  meaning,  of  the 
words.  The  chajlijement  oJ  our  peace  was  upon  hi7n  :  that  is, 
he  was  chaftifed  or  punifhed,  that  we  might  have  peace,  that 
we  might  go  free  ;  our  fins  being  the  caufe  of  his  wounding, 
and  our  iniquities  of  his  being  bruifed;  all  our  fins  meeting 
upon  him,  as  verfe  6.  that  is,  he  bare  our /ins,  in  Peter  s  in- 
terpretation. He  bare  our  fins,  (not  as  fome  think,  by  de- 
claring that  we  were  never  truly  finful;  but)  by  being 
wounded  for  tbem,  bruifed  for  them ;  undergoing  the  chaf- 
tifement due  unto  them,  confifting  in  death,  wrath,  and 
curie  ;  fo  making  his  foul  an  offering  Jor  Jin.  He  bare  our 
fms ;  that  is,  fay  fome,  he  declared  that  we  have  an  eternal 
righteoufnefs  in  God ;  becaufe  of  his  eternal  purpofe  to  do 
us  good ;  but  is  this,  to  interpret  Scripture;  or  to  corrupt 
the  word  of  God  ?  Afk  the  word,  what  it  means  by  Chrifl's 
bearing  of  fin  ?  It  will  tell  you;  his  htmg  Jiricken  for  our 
tranfgreffions,  Ifa.  liii.  8.  his  being  cut  off  for  our  fins, 
Dan.  ix.  26.  Neither  hath  the  expreffion  of  bearing  fins, 
any  other  fignification  in  the  word,  Lev.  v.  1.  he  that  heareth 
fwearing  and  doth  not  reveal  it,Jhall  bear  his  iniquity.  What 
is  that ;  he  (liall  declare  himfelf  or  others  to  be  free  from 
fin  ?  No  doubt lefs  ;  but  he  fiiall  undergo  the  punifliment 
due  to  fin  ;  as  our  Saviour  did,  in  bearing  our  iniquities. 
He  muft  be  a  cunning  gamefler  indeed,  that  fhall  cheat  a  be- 
liever of  this  foundation. 

More  arguments  or  texts  on  this  fubjeft,  I  fhall  not  urge 

or 


and  Merit  of  Chrift,  167 

or  produce;  though  the  caufe  itfelf  will  enforce  the  moft 
unfkilful  to  abound.  I  have  proceeded  as  iar,  as  the  natuie  ot 
a  digreflion  will  well  bear  ;  neither  fhall  I  undertake,  at  this 
time,  the  anfwering  of  objeaions  to  the  contrary,  'a  full 
difcuffion  of  the  whole  bufinefs  of  the  fatisfaaion  of  Chrift, 
fhould  caufe  me  to  fearch  for,  draw  forth,  and  confute  all 
objeaions  to  the  contrary  ;  being  not  by  me  intended.  And 
for  thofe  which  were  made,  at  that  debate  which  gave  occa- 
fion  to  this  difcourfe,  I  dare  not  produce  them  ;  left  haply  I 
fliould  not  be  able  to  refirain  the  conjeaures  of  men,  that  I 
purpofely  framed  fuch  weak  objeaions,  that  I  might  obtain 
an  eafy  conqueft  over  a  man  of  ftraw  of  mine  own  ereaion  ; 
fo  weak  were  they  ;  and  of  fo  little  force,  to  the  (baking  of  fo 
fundamental  a  truth  as  that  is  which  we  do  maintain.  So  of 
this  argument  hitherto. 

CHAP.      X. 

Of  the  merit  of  Chriji  ;  with  arguments  from  thencs, 

ARGUMENT  XIV. 
JV.  A  Fourth  thing  afcribed  to  the  death  of  Chrift  is 
-Ck  merit;  or  that  worth  and  value  of  his  death, 
whereby  he  purchafcd  and  procured  unto  us  and  for  us  all 
thofe  good  thmgs,  which  we  find  in  the  Scripture  for  his 
death  to  be  beftowed  upon  us.  Of  this,  much  I  fhall  not 
fpeak  ;  having  confidered  the  thing  itfelf,  under  the  notion 
of  impetration,  already ;  only  I  fhall  add  feme  \ew  obferva 
tions,  proper  to  that  particular  of  the  controverfy  which  we 
have  m  hand  The  word  merit,  is  not  at  all  to  be  found  in 
the  NewTeftament,  in  no  tranllation  out  of  the  original  that 
Ihavefeen.  Th^  vulgar  Latin  oviz^r.^a,  pro mereUr,  Heb. 
xuu  16.  and  the  Rkamjls,  to  preferve  the  found,  have  ren- 
dered  li  pro?nerited.  But  thefe  words,  in  both  lan^uaaes  arc 
uncouth  and  barbarous;  befides  that  they  no  way^nVwe. 
EUARESTEiTAi,  the  word  in  the  original,  which  aives 
HO  colour  to  merit,  name,  or  thing.  Nay  I  funDole  i^ 
^vdl  prove  a  difHcult  thing,  to  find  out^any  on  Jword  ^eithc .• 
IrLl"^"'^'''^^^'''/"'^'  '^^^>'  ^^"P^"^«  ^'^^  v.ritten, 
^oruT^.\^'T^^^  ^^^  ^'^^    "^^'ve    in.- 

To  hl.n     F^'^^'T^*  ^^^^^^^bout  the  name  we  fhall  not. 
trouble  gurfelyes,  if  the  thing  itfelf  intended  thereby  be  mad« 

appareiu; 


,58  Arguments  againjl 

apparent;   which    it  is  both  in  .he  Old  and  New  Teftamenf. 
As   Ifa  Ull    s-  The  chaftifanent   of  our  peace  was  upon  him. 
andwi'thhlsjiripesv^^are  healed;  the  procurement  ol   our 
pLceandheaUr.g,  was   the  merit  of  h.s    chaft.femen.    and 
Ces;   fo  Heb^x^.    12.    D. A    Tou    iD.ou    aimatos 
moni\n   lutrosin   euramenos,  oblMoed by  hu  olood 
\u,nal  redcmpiion,  is  as  nmch   as  we  intend   to   Cgntlv  by 
ihe  mrit  ot   Chrill.     The  word    which  comes  ueareft    it 
figmfication,    we   have   J&  xx.    28.    VERlPOtESATO 
mcLfed  With  his  own  blood;    purchafe   and  mipet.at.on. 
merit  Ind  acquilition,  being  m  tUlshufinefs   terms  equ.va- 
lem-  which  latierwordisufed   in  divers  other  places     as, 
.Wv.g.     Ephej:\.ii.     I  Pet.  n.g.     Now  that    which 
bv  this  name  we  underlland.  is,   the  performance  of  fuck  an 
action,  as  whereby  the  thing   aimed  at  by   the  agent  is  due 
unto  him    according  to  the  equity  and  equality  required  injuf- 
tice-Tto  him  that  worketh,  »  the  reward  not  reckoned  of 
Zee    b'u   of  debt,  Rom.  iv.  4.     Tl.at  there  is  fuch   a  merit 
f  tet  dm?  the  death  ol  Chrift.    is  apparent  from  what  was  laid 
belo re;  iither  is  the  weight  of  any   operous   proving  of  it 
impofed  on  us,    by  our  adverlaries  feem.ng  .0  acknowledge 
i^no  lefs  themfelves;  fo  that  we  may  take  it  for  granted;  un- 
1  ou   adverlaries  clofe  with  the  Socin.ans  m  this  alfo. 

:  ^e^^e^Ced  ot'-the  S  aud^ffeas  of  his  death. 
Thele  are  fe  things  purchafed  and  merited,  by  his  blood- 
I.ddinjW  d-ath  :  which  mav  be  referred  umo  two  heads, 
%  Su?h  as  are  privative;  .'s,  x.  Deliverance  ou,  of  the 
1/^   bucn  -s  aic  f.     ,    ,      ■  From  the  zvrath  to  come, 

'rrd  r ;:- :  M/' «^-  --^  ^^f  -  <  -^i  .- 

■    -  HM     ii   Id  -Ci.  of  the  works  ofUte  devil,    1  Joarx 

Srr-  :   De^veun'^e  from  the  curje  If  the  law.  Gal  it. 

,\.^prefe,U  evil  ^^rld,^^-   1.  4-_'-  .       ^j  ^^^  /,,,,_ 

1  John  ii.  2.     3-  Peacemaking,  Ephel.  u.  14-     4- 

^"  AU^tfi  hith  our  Saviour  by  ^^f^^^;^^ 


Vniverfal  Redemption,  169 

according  to  the  equity  of  juftice,  to  be  beftowed  on  ihcm  for 
whom  they  were  fo  purchafed  and  procured.  It  was  abfolute- 
\y  of  free  grace,  in  God,  that  he  would  fend  Jefus  Cbrift  to 
die  for  any ;  it  was  of  free  grace,  for  whom  he  would  fend 
him  to  die;  it  is  of  free  grace,  that  the  good  things  procured 
by  his  death  be  bellowed  on  any  perfon,  in  refpeft  of  thofe 
perfons  on  whom  they  are  bellowed  ;  but  confidering  his  owa 
appointment  and  conftltution,  that  Jefus  Chrift  by  his  death 
Ihould  merit  and  procure  grace  and  glory  for  thofe  tor  whom 
he  died,  it  is  of  debt  in  refpcft  of  Chrift,  that  they  be  com- 
municated to  them.  Now  that  which  is  thus  merited,  which 
is  of  debt  to  be  bellowed,  we  do  not  fay  that  it  may  be  be- 
flowed,  but  it  ought  fo  to  be,  and  it  is  injudice  if  it  be  not. 

Having  (aid  this  little  of  the- nature  of  meiit,  and  ot  the 
merit  of  Chrift,  the  procurement  of  his  death  for  them  in 
whofe  ftead  he  died,  it  will,  quickly  be  apparent,  how  unre- 
conciieaBle  the  general  ranfom  is  therewith.  For  the  demon- 
flration  whereof,  we  need  no  more  but  the  propohng  of  this 
one  queftion,  vi2^  If  Chriil  hath  merited  grace  and  glcry,  for 
all  thofe  for  whom  he  died,  if  he  died  for  all,  how  comes  it 
to  pafs  that  thefe  things  are  not  communicated  to  and  bellow- 
ed upon  all  ?  is  the  defe6l  In  the  merit  of  Chriil,  or  in  the 
juftice  of  God  ?  How  vain  is  it  to  except,  that  thefe  things 
are  not  beftov/cd  abfolutely  upon  us,  but  upon  conditioi\ 
and  therefore  were  fo  procured  ;  feeing  that  the  very  condi- 
tion itfelf  is  alfo  merited  and  procured,  (as  Ebh.  i.  3.  4.  FhiL 
8.  29.)  hath  been  already  declared. 

ARGUMENT    XV. 

V.  The  very  phrafes  of  dying  for  us,  bearing  our  fins, 
being  our  furetm  and  the  like,  whereby  the  death  of  Chrift 
for  us  is  exprened,  will  not  fland  with  the  payment  of  a  ran- 
fom for  all.  To  die  for  another ,  is  in  Scripture  to  die  in  that 
other's  ftcad,  that  he  might  go  free ;  as  Judah  be^'ought  his 
brother  Jofepk  to  accept  of  him  for  a  bondman,  inilead  ct 
Benjaniin,  that  he  might  be  fct  at  liberty,  Gen.  xHv.  33.  and 
that  to  make  good  the  engagement  wherein  he  ftood  bound  to 
his  father,  to  be  a  (urcty  for  him.  He  that  is  farety  for  ano- 
ther, (as  Chrift  was  for  us,  Heb,  vii.  22.)  is  to  undergo  liie 
danger,  that  the  other  may  be  delivered.  So  Daxjid  wifiiing 
that  he  had  died  for  his  fon  Ahfalom,  2  Sam.  xviii.  33.  in- 
tended doubtlefs  a  commutation  with  him,  and  a  fubftituti  mi 
«f  his  lits  for  his,  fo  that  he  might  have  livsd.     F.vil  aliV,. 


/ 


170  Arguments  againjt 

Rom.  V.  7.  intimates  the  fame;  fappofing  that  fuch  a  thing 
might  be  found  among  men,  that  one  (hould  die  for  another ; 
no  doubt  alluding  to  the  Decii,  Meneccrus,  Euryalus,  and  fuch 
others,  whom  we  £nd  mentioned  in  the  ftorics  ot  the  heathen, 
who  voluntarily  caft  themfelves  unto  death,  for  the  deliver- 
cnce  of  their  country  or  friends ;  continuing  their  liberty  and 
freedom  from  death,  who  were  to  undergo  it,  by  taking  it 
upon  themfelves  to  whom  i:  was  not  direftly  due.  And  this 
plainly  is  the  meaning  of  that  phrafe,  Ckrifl  died  for  us;  that 
is,  in  the  undergoing  of  death,  there  was  a  fubrogaiion  of  his 
perfon  in  the  room  and  ftead  of  ours. 

Some  indeed  except,  that  wliere  the  word  hyper  is 
iifed  in  this  phrafe,  as  Heb.  ii.  9.  That  he  by  the  grace  oj 
God  Jhould  tajle  death  Jor  every  inani  there  only  the  good  and 
profit  of  them  for  whom  he  died  is  intended,  not  enforcing 
the  neceffity  of  any  commutation.  But  why  this  exception 
Ihould  prevail,  I  fee  no  great  reafon;  for  the  fame  prepofiiion 
being  ufed  in  the  like  kind  in  other  cafes,  doth  confelfedly 
intimate  a  commutation,  as  Rom,  ix.  4.  where  Paul  affirms 
that  he  could  wi(h  himfelf  accurfcd  from  Chrill  hyper 
TON  ADELPHoN.tor  his  brethren,  that  is, //2  their  Jlead;  lo 

alfo  2  Cor.  V.    20.  HYPER  CHRISTON  PRESBEUOMEN,    WC 

are  ambaffadors  in  QAin^\  Jlead.  So  the  fame  apoftle,  1  Cor. 
i.  13.  afking,  and  ftrongly  denying  by  way  of  interrogation; 

ME  PAULOS  ESTAUROTHE  HYPER    HYMON  ?       waS    Paul 

crucijiedfor  ycu?  plainly  fheweth  that  the  word  hyper,  ufed 
about  the  crucifying  of  Chrift  for  his  church,  doth  argue  a 
commutation  or  change,  and  not  only  defigns  the  good  of 
jhem  for  whom  he  died;  for  plainly  Paul  might  himfelf  have 
been  crucified  for  the  good  of  the  church ;  but  in  the  flead 
thereol,  he  abhorreth  the  leaft  thought  of  it. 

But  concerning  the  word  anti  \/hich  ^allo  is  ufed, 
there  is  no  doubt,  nor  can  any  exception  be  made ;  it 
always  fignifieih  a  commutation  and  change,  whether  it  be 
applied  to  things  or  perfons.  So  Luke  xi.  11.  OPHI& 
ANTI  ICHTHYOS,  a  ferpent  injlead  of  a  fijh;  Matt  he  vr 
V.  38.  OPHTHALMOS  ANTI  OPTHALMOU,  an  eye  Jot 
an  eye  ;  Heb.  xii.  16.  prototokia  anti  broseos 
his  birth- right  for  meat.  And  for  perfons,  Archclaus  is  faid 
to  reign  anti  Herodou  tou  patros,  Matt.  ii.  22.  in- 
fieadof  his  father. — Now  this  word  is  ufed  ot  the  death  of  our 
^Saviour,  Matt.  xx.  28.  The  Son  oJ  man  came  DOUN  ai  ten 
.  pscHEN  ANTOU  LYTRON  ANTI  POLLoN  which  words  are 
repeated  again,  Mark  x.  4|.)  that  is,  to  give  his  life  a  ranfom 

in 


Vnivtrfal  Rtdemption,  171 

VI  the  flead  of  the  lives  of  many.  So  that  plainly,  Chrifl's 
d}  ing  for  us  as  a  furety,  Heb.  vii.  22.  and  fhertby  and  there- 
in bearing  our  Jins  in  his  own  body^  1  Pet.  ii.  24.  being  inadc 
a  cur  ft  for  us,  was  an  undergoing  of  death,  punifhment, 
curie,  wrath,  not  only  for  our  good,  but  direffly  in  our  (lead  ; 
a  commutation  and  fubrogaiion  of  his  perfon  in  the  room  and 
place  of  ours,  being  allowed  and  of  God  accepted. 

This  being  cleared,  I  demand,  iJL  Whether  Chrift  died 
thus  for  all  ?  that  is,  whether  he  died  in  the  room  and  ftead 
of  all,  fo  that  his  perfon  was  fubftituted  in  the  room  of 
theirs  ?  as,  whether  he  died  in  the  ftead  of  Cain  and  Pharaoh^ 
and  the  reft,  who  long  before  his  death  were  under  the  power 
of  the  fccond  death,  never  to  be  delivered?  ^dly.  Whether 
it  be  juftice,  that  thofe  or  any  of  them  in  whoft;  ftead  Chrift 
died,  bearing  their  iniquities,  fliould  themfelvej,  alfo  die  and 
bear  their  own  fms  to  eternity  ?  3^/y.  What  rule  of  equity 
is  there,  or  example  for  it,  that  when  the  furety  hath  anfwer- 
cd  and  made  fatis{a£lion  to  the  utrnoft  of  what  was  required 
in  the  obligation  wherein  he  was  a  furety,  that  they,  for  whom 
he  was  a  {urety,  fliould  afterwards  be  proceeded  againft?  /i^ihly. 
Whether  Chrift  hung  upon  the  crofs  in  the  room  or  ftead  of 
reprobates?  ^thly.  Whether  he  underwent  all  that  which  was 
due  unto  them  for  whom  he  died  ?  if  not,  how  could  he  be 
faid  to  die  in  their  ftead  ?  if  fo,  why  are  they  not  all  deliver- 
ed ?  I  ftiall  add  no  more  but  this,  that  to  affirm  Chrift  to  die 
for  all  men,  is  the  readieft  way  to  prove  that  he  died  for  no 
man,  in  the  fenfe  which  Chriftians  have  hitherto  believed, 
and  to  hurry  poor  fouls  into  the  bottom  of  Socinian.  blai- 
pheinies. 

CHAP.     XI. 

The  lafl  general  Argument, 

ARGUMENT    XVI. 

VI.  /^  U  R  next  argument  is  taken  from  fome  particular 
V^  places  of  Scripture,  clearly  and  diftinftly  in  them- 
felves  holdmg  out  the  truth  of  what  we  do  affirm;  out  of  the 
great  number  of  them  I  fiiall  take  a  few  to  infift  upon,  and 
therewith  to  clofe  our  arguments. 

i/?.  The  firft  that  I  fhail  begin  withal  is  the  fir  ft  mentioning 
of  Jefus  Chrift,  and  the  firft  revelation  of  the  mind  of  God, 
concerning  a  difcrimination  between  the  people  of  Chrift  and 

his 


i>7f  Arguments  dgainjt 

his  enemies,  viz.  Gen.  iii.  15.  1  will  put  nimity  hdwien  thee 
(the  ferpent)  and  the  woinan,  cind  between  thy  feed  and  her  feed. 
By  the  feed  of  the  woman  is  meant  the  whole  body  of  the  ele£l ; 
Chrift  in  the  firft  place  as  the  head,  and  all  the  reft  as  his  mem- 
bers ;  by  the  feed  of  the  ferpent,  the  devil  with  all  the  whole 
multitude  of  reprobates,  making  up  the  malignant  ftate,  in 
oppofition  to  the  kingdom  and  body  ot  Jefus  Chrift. 

1.  That  by  the  firft  part,  or  the  feed  of  the  woman,  is 
meant  Chrift  with  all  the  eka,  is  moft  apparent ;  for  they 
in  whom  ail  things  that  are  here  foretold  of  the  feed  of  the 
woman  do  concur,  they  are  the  feed  of  the  woman  ;  (for  the 
properties  of  any  thing,  do  prove  the  thing  itfelf ;)  but  now- 
in  the  eleft,  believers,  in  and  through  Chrift,  are  to  be  found 
all  the  properties  of  the  feed  of  the  woman  ;  feeing  for  them, 
in  them,  and  by  them  is  the  head  of  the  ferpent  broken,  Sa- 
tan trodden  down  under  their  feet,  the  devil  difappointed  in 
his  temptations,  and  the  devil's  agents  fruftrated  in  their  un- 
dertakings. Principally  and  efpecially  this  is  Ipoken  of  Chrift 
himfelt  ;  colleaively  of  his  whole  ^  body,  which  beareth  a 
continual  hatred  to  the  ferpent  and  his  feed, 

2.  By  the  feed  of  the  ferpent  is  meant,  all  the  reprobate 
men  of  the  world,  impenitent,  unbelievers.     For,  ^ 

(1.)  The  enmity  of  the  ferpent  lives  and  exercifeth  itfelf 
in  them  ;  they  hate  and  oppole  the  feed  of  the  woman,  they 
have  a  perpettia!  enmity  with  it ;  and  every  thing  that  is  faid  of 
the  feed  of  the  lerpent,'  belongs  properly  to  them. 

(li.)  They  are  often  fo  called  in  the  Scripture,  Matt.  iii.  7. 
0  generation  of  vipers,  or  feed  of  the  ferpent ;  {o  alfo.  Matt. 
xxiii.  33.  and  Chrift  telleth  the  reprobate  Pharifees,  ye  are  of 
your  father  the  devil,  and  \m  lufts  ye  will  do,  John  viii.  44. 
■fo  again,  the  child  of  the  devil,  Afts  xiii.  10.  that  is,  the 
feed'^of  the  ferpent  ;  for  he  that  committeth  fin  is  oj  the  de- 

%il,  1  John  iii.  8.  01    •« 

Thefe  things  being  undeniable,  we  thus  proceed  ;  Chnll 
died  for  no  more,  than  God  promifed  him  unto,  that  he 
Should  die  for  them  ;  but  God  did  not  promife  him  to  all,  as 
that  he  Ihould  die  for  them  ;  for  he  did  not  promife  the  feed 
of  the  woman  to  the  feed  of  the  ferpent,  Chrift  to  repro- 
bates ;  but  in  the  firft  word  of  him,  he  promifeth  an  enmity 
againft  them.  In  fura,  the  feed  of  the  woman  died  not  tor 
the  (ecd  of  the  , ferpent. 

2dly.  Matt.  vii.  23.  /  will  profefs  unto  them,  I  never 
knew  you  ;  Chrift  at  the  laft  dav  will  profefs  to  fome,  that  he 
never  knew  them  :  Chrift  faith  direBly,  that  he  knows  his 

own 


Univerfal  Redemption.  173 

Sion  whom  be  layeth  down  his  life  for,  John  x.  14,  1^,  17. 
and  furely  he  knows  whom,  and  what  he  hath  bought.  Were 
it  not  ftrange,  that  Chriii  (hould  die  for  them  and  buy  them 
that  he  will  not  own,  but  profefs  he  never  knew  them  ?  If 
they  are  bou^rht  with  a  price,  furely  they  are  his  own,  1  Cor. 
vi.  20.  It  Chrifl  did  fo  buy  them,  and  lay  out  the  price  of 
his  precious  blood  for  them,  and  then  at  laft  deny  that  he  e- 
ver  knew  them  ;  might  they  not  well  reply,  ah  Lord  !  was 
not  thy  foul  heavy  unto  death  for  our  fakes  ?  didft  thou  not 
for  us  undergo  that  wram  that  made  thee  fweat  drops  of 
blood  ?  didft  thou  not  bathe  thyfelf  in  thine  own  blood,  that 
our  bloods  might  be  fpared  ?  didft  thou  not  fanfclify  thyfelf 
to  be  an  offering  for  us,  as  well  as  tor  any  of  the  apofties  ? 
was  not  thy  precious  blood  by  ffripes,  by  fweat,  by  nails,  by 
thorns,  by  fpear,  poured  out  for  us  ?  didft  thou  not  reme»n- 
ber  us,  when  thou  hung'ft  upon  the  crofs  ?  and  now  doft 
thou  fay  thou  never  kneweit  us?  Good  Lord,  though  we  be 
unworthy  fmners,  yet  thine  own  blood  hath  not  deferved  to 
be  defpifed ;  why  is  it  that  none  can  lay  any  thing  to  the 
charge  of  God's  eleft?  is  it  not  becaufe  thou  died:ft  for  them  ? 
and  didft  thou  not  do  the  fame  for  us?  why  then  are  we 
thus  charged,  thus  rejefted  ?  could  not  thy  blood  fatisfy  thy 
Father,  but  we  ourfelves  muft  be  punilhe'd  ?  could  not  jufr- 
tice  content  itfelf  whh  that  facrifice,  but  we  muft  now  hear, 
Depart^  1  nruef  knew  you  ?  What  can  be  anfwered  to  this 
plea,  upon  the  granting  of  the  general  ranfom,  I  know 
jiot. 

3<//y.  Matt.  xi.  25,  26.  /  thank  thee,  0  Father,  Lord  of 
heaven  and  earth,  becaufe  thou  haji  hid  thefe  things  from  the 
Kuife  and  prudent,  and  haji  revealed  them  unto  babes  ;  even  fo. 
Father,  for  fo  it  feemed  good  in  thy  fight :  ihofe  men  from 
whom  God,  in  his  fovereignty  as  Lord  of  heaven  and  earth 
of  his  own  good  pleafure,  hideth  the  gofpel,  either  in  refpecl 
of  the  outward  preaching  of  it,  or  the  inward  revelation  of 
the  power  of  it  in  their  hearts  ;  thofe  cer:ainly  Chrift  died 
not  for.  For  to  what  end  (hould  the  Father  fend  his  only 
Son,  to  die  for  the  redemption  ot  thofe,  v.yhom  he  for  his 
own  good  pleafure  had  determined  fhould  bt  everlafting  ftran- 
gers  from  it,  and  never  fo  much  as  hear  of  it,  in  the  power 
thereof  revealed  to  them.  Now  that  fuch  there  are,-  our  Sa- 
viour here  affirms ;  and  thanks  his  Father  for  that  dlfpenfati- 
on,  at  which  fo  many  do  at  this  day  repine. 

j^thly.  John  x.   11,   ij,   16,  26,   27,  28,  29.     This  clear 
place,  which  of  itfelf  is  fufficient  to  evert   the  general  lan- 

fcm. 


174  Arguments  againfi. 

fom,  hath  been  a  little  confidered  before  ;  and  therefore  I 
iliali  pafs  it  over  the  more  briefly,  i.  That  all  men  are  not 
the  fheep  of  Chdft,  is  moft  apparent;  for,  (i.)  He  himfelf 
faith  fo,  verfc  20.  ye  are  not  of  myjheep,  (2.)  The  diftinfti- 
on  at  the  lafl  day  will  make  it  evident,  when  the  fheep  and 
the  goats  {hd\\  be  feparated.  (3.)  The  properties  of  the  fheep 
here,  that  they  hear  the  voice  of  Chrift  that  they  know  him, 
and  the  like,  are  not  in  all.  2.  The  fheep  here  mentioned, 
are  all  his  e!e8:  ;  as  well  thofe  that  were  to  be  called,  as 
tbofe  that  were  then  already  called,  verfe  16.  Some  were  not 
as  yet  of  his  fold,  of  called  ones  ;  fo  that  they  are  fheep  by 
cle£lion,  and  not  by  believing.  3.  Chrifl  fo  fays  that  he 
laid  down  his  life  for  his  fheep,  that  plainly  he  excludes  all 
others  ;  for,  (i.)  He  laid  down  his  life  for  them  as  fheep  ; 
now  that  which  belongs  to  them  as  fuch,  belongs  only  to 
fuch  ;  it  he  lays  down  his  life  for  fheep  as  fheep,  certainly 
he  doth  it  not  for  goats  and  wolves  and  dogs.  (2.)  He  lays 
down  his  life  as  a  fhepherd,  verfe  11.  therefore  for  them  as 
the  fheep ;  what  hath  the  fliepherd  to  do  with  the  wolves,  un- 
lefs  it  be  to  dtilroy  them  ?  (3.)  Dividing  all  into  fheep,  and 
others,  verfe  26.  he  faith,  he  lays  down  his  life  for  his  fheep; 
which  is  all  one  as  if  he  had  faid,  he  did  it  for  them  only. 
(4.)  He  defcribes  them  for  whom  he  died,  by  this,  My  Fa- 
ther gaxje  them  vie,  verfe  29,  as  alfo  chap.  xvii.  v.  6.  thine  they 
were,  and  thou  gavefl  them  me;  which  are  not  all;  for  all 
thai  the  Father  giveth  him  fliall  come  to  him,  (John  vi.  37.) 
and  he  gives  unto  thein  eternal  life,  and  they  fliall  never  perifli, 
yerfe  28.  Let  bat  the  fheep  ot  Chrift  keep  clofe  to  this  evi- 
dence, and  all  the  world  fliall  never  deprive  them  of  their  in- 
heritance.— Further  to  confirm  this  place,  add  Hatt,  xx.  28. 

John  xi  52- 

5^^2/7.  Ro:r..  vlli.  32,  33,  34  The  intention  of  the  apoflle 
in  this  place,  is  to  hold  out  confolation  to  believers  in  affliftion, 
or  under  any  di fire fs ;  which  he  doth,  verfe  31.  in  general, 
from  the  afTurance  of  the  prefence  of  God  with  them,  and 
his  aiTiftance  at  all  times,  enough  to  conquer  all  oppofitions, 
and  to  make  all  difficulty  indeed  contemptible,  by  the  af- 
furance  of  his  loving  kindnels  which  is  better  than  life  itfelf; 
if  God  be  for  us,  who  can  he  agairft  vs?  To  manifefl  this  his 
prclence  and  kindnefs,  the  apoflle  minds  them  of  that  mofl 
excellent,  tranfcendent  and  hngular  a6l  of  love  towards  them. 
in  fending  his  Son  to  die  for  them  ;  not  fparing  him,  but  re- 
quiring their  debt  at  his  hand;  whereupon  he  argues  from 
the  greater  to  the  lefs,  that  if  he  have  done  that  for  us,  furely 

he 


Univerfal  Rednnplion. 


■JO 


he  will  do  every  thing  elfe  that  fhall  be  reqiiifitc;  if  he  did 
the  greater,  will  he  not  do  the  lefs  ?  if  he  gave  his  Son  to 
death,  will  he  not  alfo  with  \i\m  freely  give  us  alt  things-' 
Whence  we  may  obferve,  i.  Thaf  the  greateft  and  moft  e;vi- 
mious  exprefhon  of  the  love  of 'God  towards  believers,  ii  m 
fending  his  Son  to  die  for  them,  not  fparing  him  for  their 
fake;  this  is  made  the  chief  of  all ;  nov/  if  God  fent  his  So.i 
to  die  for  all,  he  had  as  great  love,  and  hath  made  as  greai  a 
manifellation  of  it  to  them  that  perifh,  as  to  thofe  that  arc 
faved.  2.  That  for  whomfoever  he  hath  given  and  not  (paitd 
his  Son,  unto  them  he  will  alTurediy  freely  ^ive  all  thinf^s; 
but  now  he  doth  not  give  all  things  that  are  good  for  iheiu 
unto  all,  as  faith,  grace  and  glory;  from  whence  wc  con- 
clude, that  Chrifl  died  not  for  all. 

Again,  verfe  33.  he  gives  us  a  defcription  of  thofe  that 
have  a  fhare  in  the  confolation  here  infended,  for  v.hcin  God 
gave  his  Son,  to  whom  he  freely  gives  all  things,  and  that  is, 
that  they  are  his  eled ;  not  all,  but  only  thofe  whom  he  haih 
cholen  before  the  foundation  of  the  world,  that  ihey  fhould 
be  holy ;  which  gives  another  confirmation  of  the  reltraint  of 
the  deaih  of  Chrill  to  them  alone. 

This  he  yet  further  confirms,  verfe  34.  by  declaring  that 
thofe  of  whom  he  fpeaks  fliall  be  ireely  juilified  and  freed 
from  condemnation;  whereof  he  gives  two  reafons :  1,  Be- 
caufe  Chrift  died  for  them  :  2.  Becaufe  he  is  rifen  and  makes 
intercefTion  for  them  for  whom  he  died ;  affording  us  two  in- 
vincible arguments  to  the  bufmefs  in  hand  :  (1.)  From  the  in- 
fallible effe6fs  cf  the  death  of  Chrift ;  who  {hall  lav  any  thing 
to  their  charge  ?  who  (hall  condemn  them  ?  Why  ?  what 
reafon  is  given  ?  it  is  Chrift  that  died,  lo  that  his  cTeath  doth 
infallibly  free  all  them  from  condemnation  for  whom  he  died. 
(2.)  From  the  connexion  that  theapoftle  here  makes,  between 
the  death  and  intercefTion  oi  Jefus  Chrilf ;  for  whom  he  died, 
for  them  he  makes  intcrceihoa  ;  but  \\q  fimth  to  the  uttcrir.cjl 
them  for  whom  he  interccdeih,  Heb.  vii.  25.  From  a! I 
which  it  is  undeniably  apparent,  that  the  death  of  Chrill, 
with  the  fruits  and  benefits  thereof,  belomreth  only  to  the 
elea  of  God.  ^ 

6thly.  Eph.  i.  7.  In  whom,  zve  have  redeinptioiu  If  his 
blood  were  fhed  for  all,  then  all  muit  have  a  ihare  in  thofe 
things  that  are  to  be  had  in  his  blood;  now  amon^fi  thcfc  ;.■> 
that  redemption  that  confifts  in  the  torgivenefs  cf  f:ns,  which 
certainly  all  have  not;  tor  they  that  have  arc bleffcd,  Horn,  iv,  7, 
and  fhall  be  bleff?d  for  everinorc  ;    which  blclMng  comes  nut 

upon 


176  Arguments  againj:  Univerfal  Redemption, 

upon  all,  but  upon  the  feed  of  righteous  Abraham,  verfe  16. 

jthly.  2  Cor.  v.  21.  He  hath  viade  him  to  he  fin  jor  us, 
that  we  might  he  made  the  righteoufnefs  of  God  in  hi?n.  It  was 
in  his  death  that  Chrift  was  made  fui,  or  an  offering  for  it ; 
now  for  whomfoever  he  was  made  fm,  they  are  made  the 
righteoulnefs  of  God  in  him;  with  his  Jlripes  we  are  healed, 
Ifa.  liii.  5.  And  John  xv.  13.  greater  love  hath  no  man  than 
this,  that  a  man  lay  dozun  his  life  for  his  friends.  To  inter- 
cede therefore,  is  not  of  greater  iove  than  to  die,  or  any  thing 
elfe  that  he  doth  for  his  e!e6f.  If  then  he  laid  down  his  Ufa 
for  all,  which  is  the  greateff,  why  doth  he  not  alfo  the  reft  for 
them, 'and  fave  them  to  the  uttermofl  ? 

%thly.  John  xvii.  9,  I  pray  for  them;  I  pray  not  for  the 
-world,  but  for  them  "which  thou  haft  given  ine,  for  they  are 
thine'   And  verfe  19.  For  their  fakes,  I  fandfy  myfelf, 

qthly.  Eph.  v.  25.  Hufbands  love  your  zoives ;  even  as 
Chrifi  alfo  loved  the  church,  and  gave  himfelf  for  it.  Alfo 
Afts  XX.  28.  The  objeft  of  Chrift's  love  and  his  death  is 
here  afferted  to  be  his  bride,  his  church ;  and  that  as  properly 
as  a  man's  own  v^ife  is  the  only  allowed  objea  of  his  conju- 
gal afTections;  and  if  Chrift  had  a  love  to  others,  fo  as  to  die 
for  them,  then  is  there  in  the  exhortation  a  latitude  left  unto 
men,  in 'conjugal  affeftions  for  other  women  befides  their 

wives.  . 

I  thought  to  have  added  other  arguments,  as  mtendmg  a 
clear  difcufling  of  the  whole  controverfy,  but  upon  a  review 
of  what  hath  been  faid,  I  do  with  confidence  take  up  and 
conclude,  that  thefe  which  have  been  already  urged,  will  be 
enough  to  fatisfv  them  who  will  be  fatisfied  with  any  thmg, 
and  thofe  that  are  obftinate  v.-ill  not  be  fatisfied  with  more.— 
So  of  our  arguments  here  (liali  be  an  end. 

BOOK        IV. 
CHAP.      L 

Things  previoujly  to  be  confidered,  to  the  folution  of  ohjcBions, 

TPIERE  being  fundry  places  in  the  holy  Scripture  where- 
in the  ranfom  and  propitiation  made  by  the  blood  of 
Chrift,  is  fet  forth  in  general  and  indefinite  expreffions;  as 
alfo  a  fruiilefnefs  or  want  of  fuccefs  in  refpea  of  fome, 

througk 


General  Anfwers  unto  I'J'J 

ihrough  their  own  default,  for  whom  he  died  feemlngly,  in- 
timated ;  with  general  profers,  promlfes  and  exhortations 
made  for  the  embracing  of  the  fruits  of  the  death  of  Chriil, 
even  to  them  who  do  never  a6lLially  perform  it  ;  whence 
fome  have  taken  occafion  to  maintain  an  univerfality  rj  re- 
dempiion^  equally  refpefting  all  and  every  one ;  and  tha: 
with  great  confidence,  afHrraing  that  the  contrary  opinion 
cannot  pofTibly  be  reconciled  with  thofe  places  of  Scripture, 
wherein  the  former  things  are  propofed  ;  thefe  three  heads, 
being  the  only  fountains  from  whence  are  drawn  (but  with 
violence)  all  the  arguments  that  are  oppofed  to  the  peculiar 
cfFeftudl  redemption  of  the  eletf  only;  I  fliall  (before  I  come 
to  the  anfwering  of  obje£lions,  arifmg  from  a  wrelled  inter- 
pretation of  particular  places)  lay  down  {ow.z  fuch  funda- 
mental principles,  as  are  agreeable  to  the  word,  and  largely 
held  forth  in  it,  and  no  way  difagreeable  to  our  judgment  in 
this  particular  ;  which  do  and  have-givca  occafion  to  thofc 
general  and  indefinite  afHrmations,  as  they  are  laid  down  iu 
the  word,  and  upon  which  they  are  founded  ;  having  their 
truth  in  them,  and  not  in  an  univerfal  ranfom  for  all  and  e- 
very  one  ;  with  fome  diflincfions,  conducing  to  the  further 
clearing  of  the  thing  in  queftion  ;  and  waving  of  many  falfe 
imputations  of  things  and  confeqaences,  crrcneoully  or  ma* 
licicufly  impofed  on  us. 

I.  The  firff  thing  that  we  (hall  lay  down,  is  concerning  the 
dignity,  v/orth,  pretioufnefs  and  infinite  value  of  the  blood 
and  death  of  Jefus  Chrift.  The  maintaining  and  declaring 
of  this,  is  doubtlefs  efpecially  to  be  confiriered  ;  and  every 
opinion  that  doth  but  feemlngly  clafli  againfl  it,  is  excte.i- 
i'lgly  prejudiced,  at  leafi:  defervedly  fufpetfed,  yea  prefen^Iy 
10  be  reje6led  by  chriillans,  if  upon  fearch  it  be  found  to  (io 
fo  really  and  indeed  ;  as  that  which  is  injurious  and  dqrogato. 
jy  to  the  merit  and  honour  of  Jefus  Chrifl,  The  Scripture 
alfo  to  this  purpofe  is  exceeding  full  and  frequent,  in  fetiing 
forth  the  excellency  and  dignity  of  his  death  and  faciiiicc  ; 
calling  his  blood,  by  reafoa  of  the  unity  of  his  perfon.  Goir s 
ozvd  blood,  A8.  x'::.  28.  exalting  it  infinitely  above  all  oiher 
faciifices  ;  as  having  for  its  principle  the  cttrnat  Spirit,  and 
bein<^  'vAo/ii  without  f pot,  Hcb.  ix,  14.  tranfcendenily  more 
precious  than  jilver  ot  gold  or  corruptible  things,  1  Pet,  i.  18. 
Able  to  give  jultijication  from  all  things,  frorp,  which  by  the 
Laiu  men  CGuld  not  be  jujiified,  A61.  xiii.  39.  Now  fuch  a^ 
was  ihe  facrifice  and  oft'L-ring  of  Chrlfl  in  ufelf,  fuch  v.-as  it  2a- 
Unded  by  his  Father  il  fhould  be;  it  was  th':n  the  purpofe  and 
Z  intcniion 


1 7  8  Arguments  for  Univerfal  Redemption* 

intention  of  God,  that  his  fon  fliould  offer  a  facrifice  of  infinite 
worth,  value  and  dignity  ;  fufficient  in  itfelf  for  the  redeem- 
ing of  all  and  every  man,  if  it  had  pleafed  the  Lord  to  employ- 
it  to  that  purpofe  ;  yea  and  of  other  worlds  aifo,  if  the  Lord 
fiiould  freely  make  them,  and  would  redeem  them.  Saffici- 
ent  we  fay  then  was  the  facrifice  of  Chrifl,  for  the  redempti- 
on of  the  whole  world  ;  and  for  the  expiation  of  all  the  fins, 
of  all  and  every  man  in  the  world. 

This  fufficiency  of  his  facrifice,  hath  a  twofold  rife,  viz. 
Tlie  dignity  of  the  per  fon  that  did  cfFer  and  was  offered  ;  as  ai- 
fo the  greatnei's  of  the  pain  he  endured  ;  by  which  he  was 
able  to  bear,  and  did  undergo,  the  whole  curfe  of  the  law 
and  wrath  of  God  due  to  fin  ;  and  this  Jets  out  the  innate  real 
true  worth  and  value  of  the  blooJJliedding  of  jfefus  Ckrijl  ;  this 
is  its  own  true^  internal  perfeftion  and  fufficiency.  That  it 
fhould  be  applied  unto  any,  made  a  price  for  them,  and  be- 
come beneficial  to  them,  according  to  the  worth  that  is  in  it  ; 
is  external  to  it,  doth  not  arife  from  it,  but  merely  depends 
upon  the  intention  and  will  oi  God.  It  was  in  itfelf  of  infinite 
value  and  fufficiency  to  have  been  made  aprice^  to  have  bought 
and  purchafed  all  and  every  man  in  the  world;  that  It  did  for- 
mally become  a  price,  for  any,  is  folely  to  be  afcribed  ^)  the 
purpofe  of  God,  intendingr  their  purchafe  and  redemption  by 
it.  The  intention  ol  the  offerer  and  accepter,  that  it  fhould  be 
for  fuch,  fome^  or  any,  is  that  which  gives  the  formality  ot  a 
price  unto  it ;  this  is  external  ;  but  the  value  and  fitnefs  of 
it  to  be  made  a  price,  arifeth  from  its  own  internal  fu£Bci- 
ency. 

Hence  may  appear,  what  is  to  be  thought  of  that  old  dif- 
tinftion  of  the  fchoolmen,  imbraced  and  ufed  by  divers  pro' 
teftant  divines,  though  by  others  again  rejefted  ;  viz.  that" 
Chrifl  died  for  all  in  refpeft  of  the  fufficiency  of  the  ranfom 
he  paid  ;  but  not  in  refpeft  of  the  cjfficacy  of  its  application  ; 
or,  the  blood  of  Chrifl  was  a  fufficient  price  for  the  fins  of 
all  the  world ;  which  lafl  expreffion  is  correfted  by  fome, 
and  thus  afferted,  viz.  That  the  blood  of  Chrifl  was  fuffici- 
ent to  have  been  made  a  price  for  all  ;  which  is  raofl  true. 
For  its  being  a  price  for  all,  or  fome,  doth  not  arife  from  its 
own  fufficiency,  worth  or  dignity  ;  but  from  the  intention  of 
God  and  Chrifl,  ufing  it  to  that  purpofe,  as  was  declared  ; 
and  therelore  it  is  denied,  that  the  blood  of  Chrifl  was  a  fuf- 
ficient price  and  ranfom  for  ail  and  every  one ;  not  becaufe 
it  was  not  fufficient,  but  becaufe  it  was  not  a  ranfom.  And 
fo  it  eafily  appears,  what  is  to  be  owned  in  tfie  diflin6tion  it- 
felf 


General  Anfwers  unto  179 

felf  before  cxpreft,  W  it  intend  no  more,  hut  that  the  Mood 
of  our  Saviour  was  of  fufficient  value  tor  the  rcdcnipii^)n  of 
all  and  every  one,  and  that  Chrift  inceiided  to  iciy  down  a 
price  which  (hould  he  fufticicnt  for  their  reden^.ption  ;  it  is 
acknowledged  as  moft  true  ;  hut  the  truth  is,  that  cxprcirion 
(to  die  for  them)  holds  out  the  intention  of  our  Saviour  in  the 
laying  down  of  the  price,  to  have  heen  their  redemption, 
which  we  deny  ;  and  affirm  that  then  it  could  not  be,  but  that 
they  mull  be  made  aftuai  partakers  of  the  eternal  redemption 
purchafed  for  them  ;  unlcls  God  failed  in  hisdefign,  through 
the  defeft  of  the  ranfom  paid  by  Chrill,  his  juftice  refufing 
to  give  a  difmifTion,  upon  the  delivery  ot  the  ranfom.    . 

Now  the  infinite  value  and  worth  which  we  afTert  to  be  in 
the  death  of  Chrift,  we  conceive  to  be  exceedingly  underva- 
lued by  the  allertors  of  univerfal  redemption  ;  for  that  it 
Ihould  be  extended  to  this  or  that  object,  fewer  or  more,  we 
ihewed  before  to  be  extrinfical  to  it  ;  but  its  true  worth  con- 
iifls  in  the  immediate  efFefts,  producls  and  ifTues  of  it,  wuh 
what  in  its  own  nature  it  is  fit  and  able  to  do  ;  which  they  o- 
penly  and  apparently  imdervaluc,  yea  almofl  annihilate.  For 
they  ufe  thofe  exprellions  concerning  it,  viz.  That  by  it  a 
door  of  grace  was  opened  for  Jinmrs  ;  where  (1  fappofe) 
they  know  not ;  but  that  any  were  efFe^lually  carried  in  at  the 
door  by  it,  that  they  deny.  Alfo,  That  Cod  might  if  he 
wouldy  and  upon  what  condition  he  pleafed^  fave  thoje  for 
whom  ihriji  died  :  but  that  a  right  of  falvation  was  by  him 
purchafed  for  any,  they  deny.  Hence  they  grant,  that  after 
the  death  of  Chrift,  God  might  have  dealt  with  man  upon  a  le- 
gal condition  again ;  likewife  that  all  and  every  man  might 
have  heen  damned^  and  yet  the  death  of  Chrifl  have  had  its  full 
tffed,  :  as  alfo  moreover,  that  faith  and  J andif  cation  are  not 
pur  chafed  hy  his  death  :  yea,  no  more  purchafed  y^^r  a«;'  (as 
before)  than  what  he  may  go  to  hell  wtthalL  And  divers  other 
ways  do  they  exprefs  their  low  thoughts,  and  flight  imagin- 
ations, concerning  the  innate  value  and  fufficiency  ot  the 
death  and  blood -fiedding  of  Jefus  Chrift. — To  the  honour 
then  of  Jefus  Chrift  our  Mediator,  God  and  man.  our  all- 
fufficient  Redeemer,  we  affirm,  that  luch  and  fo  great  was  the 
dignity  and  worth  of  his  death  and  blood-lhedding,  of  lo  pie- 
cious  a  value,  of  fuch  an  infinite  fulnefs  and  fufficiency  was 
this  oblation  of  himfelf ;  that  it  was  every  way  able  and  per- 
fe£lly  fufficient  to  redeem,  juftify  and  reconcile  and  fave,  all 
the  fmners  in  the  world,  and  to  fatisfy  the  juftice  of  God  for 
all  the  fins  of  all  mankind,  and  to  bring  them  every  one  to 

everlalting 


i8o  Argtitmnis  for  Univzrfal  Redemption. 

cverladlnggiory.  Now  this  lulinefs  and  fufRciency  of  the  merit 
of  the  death  of  Chrift,  is  a  foundation  unto  two  things,   viz> 

ift.  The  general  puhhfliing  of  the  gofpel  unto  all  nations, 
tviih  the  right  that  it  hath  to  be  preached  to  every  creature. 
Math,  xxviii.  19.  Mark  xvi.  15.  Becaufe  the  way  of  falva- 
tion  which  it  declares,  is  wide  enough  for  all  to  walk  in; 
there  is  enough  in  the  remedy  it  brings  to  light,  to  heal  all 
their  difeafes,  to  deliver  them  from  all  their  evils;  if  there 
were  a  thoufand  worlds,  the  golpel  of  Chrift  might,  upon 
this  ground,  be  preached  to  them  all ;  there  being  enough 
in  Chid  for  the  falvation  of  them  all,  if  fo  be  they  will 
derive  virtue  from  him  by  touching  him  in  faith,  the  only 
way  to  draw  refiefliment  irom  this  fountain  of  falvation.  It 
is  then  ahogether  in  vain  which  lome  objeff ;  that  the  preach- 
ing of  the  gofpel  to  all,  is  altogether  ncedlefs  and  ufelefs,  if 
Chrifl  died  not  for  all;  yea,  that  it  is  to  make  God  call  up- 
on men  to  believe  that  which  is  not  true,  viz.  that  Chrifl  died 
for  them.  For,  1.  befides  that  amongfl  tliofe  nations  whith- 
rr  the  gofpel  is  fent,  there  are  fome  to  be  faved,  (I  have  muck 
iieople  in  this  city,  A61s  xviii.  10.}  which  they  cannot  be,  in 
ihe  way  tliat  God  hath  appointed  to  do  it,  unlefs  the  gofpel  be 
preached  to  oihcrs  as  well  as  themfelves  ;  and,  2.  befides  that 
in  the  ceconomy  and  difpenfation  of  the  new  covenant,  (by 
which  all  external  differences  and  privileges  of  people, 
tongues  and  nations,  are  abolifhedand  taken  away)  the  word 
of  grace  was  to  be  preached  without  dillinftion,  and  all  men 
called  every  where  to  repent;  and,  3.  that  when  God  called 
npon  men  to  believe,  he  doth  not  in  the  firft  place  call  upon 
ihcm  to  believe  that  Chrift  died  for  them,  but  ih^i  there  is 
none  other  name  "under  heaven  given  among  men,  zuhereby  we 
vnf*Ji  he  faved,  but  only  of  Jefus  Chriji,  thro'  whom  falvation 
is  preached  :  I  fay,  befides  thofe  certain  truths^  fully  taking 
off  that  objeBion,  this  one  thing  of  which  we  fpeak,  is  a  fuffi- 
ci'ent  baf.s  and  ground  for  all  thofe  general  precepts  of  preach- 
3n(T  the  gofpel  unto  all  men  ;  even  that  fufEciency  which  we 
have  dercribed, 

2dh,  That  the  preachers  of  the  gofpel  in  their  particular 
-ron^regations,  being  utterly  unacquainted  with  the  purpofe 
end  fecret  counfel  of  God,  being  alfo  forbidden  to  pry  or 
iearch  into  it,  Deut.  xxix.  29.  may  from  hence  juflifiably 
rail  upon  every  man  to  believe,  with  affurance  of  falvation  to 
rvcry  «--  in  p^^rMcuinr  upon  his  fo  doing  ;  knowing  and  be- 
hn%  fully  perfuaded  of  this,  that  there  is  enough  in  the  death 
#f  ChsirL  to  fave  every  one  that  (hall  {o  do;  leaving  the  pur- 
pofe 


General  An/tuers  unto  ig^ 

pofe  and  counfel  of  God,  on  whom  he  will  bellow  faith 
and  for  whom  in  particular  Chrift  difd,  (even  as  (hey  are' 
commanded,)  to  himfelf. 

And  this  is  one  principal  thing,  which  being  well  obferved 
will  crufh  many  of  the  vain  flourifhcs  of  our  adverfaries  ;  as 
will  in  particular  hereafter  appear. 

II.  A  fecond  thing  to  be  confidercd,  is  the  ceconcmy  or  ad. 
mnijration  of  the  new  covenant,  in  the    times   of  the  gofpel ; 
with  the  amplitude   and  enlargement  of  the  kingdom  and  do- 
minion of  Chrift,  after  his  appearance  in  the  flefh  ;  whereby 
dU  external  differences    being  taken  away,  the  narne  of  G^;?- 
/?7<fj  removed,  the  partition  wall  broken  down  ;  the   Dromife 
to  Abraham,  that  he   (hould   be  heir  of  the  world,  as  he  was 
father  of  the  faithful,  was  now   fully   to  be  accomplifhed. 
Now  this  adminiftration    is    fo  oppofite   to  that  difpenfation 
which  was  reflrained   to  one   people  and    family,  who  wc^e 
God's  peculiar  and  all  the  reft  of  the  world  excluded,  that   it 
gives  occafion  to  many  general  exprefTions  in   the    fcripture, 
which  are  far  enough  from  comprehending  an  univerfality  of 
all  individuals,  but  denote  only  a  removal  of  all  fuch  reftrain- 
ing  exceptions  as  were  before  in  force.     So  that  a   confidera- 
tion  of  the  end  whereunto  thefe  general  exprefTions  are  ufed, 
and  of  what  is  aimed  at  by  them,  will  clearly  manifeft  their  nal 
ture,  and  how  they  are  to  be  underftood  ;   with  who  they  are' 
that  are  intend^ed  by  them  and  comprehended  in  them.  For 
it  being  only  this  enlargement  of  the   vifible  kingdom  of 
Chrift,  to  all  nations  in  refpea  of  right,  and  to  many  in  re- 
fpeft  of  faa,  (God  having  elea  in  all  thofe  nations  to  be  brought 
iorth,  in  the  feveral  generations  wherein  the  means  of  grace 
are  in  thofe  places  employed,)  that  is  intended  ;  it  is  evident 
that  they  import  only  a  dijlnhution  of  men  through  all  difTer- 
ences  whatfoever,  and  not  an  univerfal  colle&ion  of  all  and  e- 
very  one  ;  the  thing  intended    by   them,  requiring  the  one 
and  not  the  other.  ' 

Hence  thofe  objeaions  which  arc  made  againft  the  parti- 
cularity of  the  ranlom  of  Chrift,  and  the  reftrainino-  of  it  on- 
Iv  to  the  elea;  from  the  terms  of ,?//,  all  men,  all  nattons 
tae  world,  the  whole  world,  and  the  like  ;  are  all  of  them  ex- 
ceeding weak  and  invalid,  as  wrefiing  the  general  exprefTions 
of  the  Scripture  beyond  their  aim  and  intent:  they  bein^ 
ufed  by  the  Holy  Choft,  only  to  evidence  the  removal  nf  aU 
perfonal  and  national  diftinaion,  the  breaking  no  of  all  the 
narrow  bounds  of  the  Old  Teftament,  (he  fnlaroipa  the 
kingdom  of  Chrift  beyond  the  bounds  of  Jewry  and  \Stm  ; 

aboil  filing 


i82  Arguments  J  or  Univerjal  Redemption* 

aboUflilng  ail  old  reftriaions,  and  opening  a  way  for  the  e- 
ka  araongfl  all  people  (called  the  fulnefs  ot  the  Gentiles)  to 
come  in,  there  being  now  neither  Greek,  Jew,  circumcifion 
nor   uncircumcifion.    Barbarian,  Scythian,  bond  or  free,    but 
Chrifl  is  all  and  in  all.  Col.  iii.  1 1.  Hence  the  Lord  promil- 
eth  to  pour  out  his  Spirit  upon  all  fejh,  Joel  ii.  28.  which 
Peter  interpreteth  to  be  accomplilhed,  by  the  filling  of  the  a- 
poftles  with  the  gifts  of  the  Spirit,  that  they  might  be  enabled 
to  preach  to  feveral  nations,  Aas  ii.    17.    having  received 
erace  and  apojilepp,  for  obedience  to  the  faith  among  all  natt- 
%ns,  Roro.  i.  5.  not  the  Jews  only,  but  fome  among  all  na« 
tions ;  the  golpel  being  the  power  of  God  unto  falvation,  to  «- 
very  one  that  believeth,  the  Jew  and  alfo  the  Greek,  verfe   16. 
intendincT  only  as  to  falvation,  the  peculiar  people  bought  by 
Chrift  •  ^which  he  redeemed  out  of  every  kindred,  and  tongue, 
andpe'ople,  and  nation.  Rev.  v.  9.  where  ye  have  an  evident 
dillribution  ot  that,  which  in  other  places  is  generally  fet  down ; 
the  eofpel  being  commanded  to  be  preached  to  all  thefe  nati- 
ons, Ak//.  xxvUi.  19.  that  thoie  bought  and  redeemed  ones 
amongft  them  all,  might  be  brought  home  to  God    John:^u 
c2    Andthis  is  that  which  the  apoftle  lo  largely  fets  forth, 
Ephef.  ii.   14.  »5'  ^6,  17.  Now  in  this  fenfe  which  we  have 
explained,  and  no  other,  are  thole  many  places  to  be  taken, 
ivhich  are  ufuallv  urged  for  univerfal  grace  and  redemption  ; 
as  {hall  afterwards  be  dedared  in  particular. 

HI    V\re  muftexaaivdiftinguilh  betwixt  mans  duty  and 

God's  purpofe,  there  being  no  connexion   between  them. 

The  DurpoFe  and  decree  of  God,  is  not  the  rule  of  our  duty  ; 

neither  is  the  performance  of  our  duty,  in  doing  what  we  arc 

commanded,  any  declaration  of  what  is  God  s  purpofe  to  do. 

r^is  decre;  th/t  it  ftiould  be  done      Efpecially  is  this  to  be 

fcenandconhdered,  in  the  duty  of  the  mimfters  of  the  gof- 

oel  •  inthedifpenfingofthe  word,  in  exhortations,  invitati- 

ons' precepts  and  threatenings,  committed  unto  them ;  all 

which  are  perpetual  declaratives  of  our  duty  ;  and  do  raani- 

feft  the  approbation  of  the  thing  exhorted  and  invited  to,  with 

the  truth  ot   the  connexion  between  one  thing  and  another; 

but  not  of  the  counfel  and  purpofe  ot  God,  in  ^eTpea  of  ind|. 

vMual  perfons,  in  the  miniftry  of  the  word.     A  mmifter  if 

To   to  make  enquiry  after,  nor  to  trouble  himfelf  about  thole 

fecrl«  of  the  eternal  mind  of  God.  viz,  whotn  hepurpofeth 

to  fave.  and  whom  he  hath  lent  Chrift  to  die  for  in  particu. 

ar     it  is  enough  for  them  to  fearch  his  revealed  will ;  and 

l^nce  take  th^.r  direBions,    from  whence  they^ave^ 


Gencxal  Anfwers  unto  igg 

commijfwns.     Wherefore  there  is  no  fequel  from   the  univer- 

fal  precepts  of  the  word  concerning  the  things,  unto  God''» 

purpofein  himfelf  concerning  perfons :  thev  command  and 

invite  all  to  repent  and  believe  ;  but  they  knov/  not  in  parti- 

cular,  on  whom  God  will  beftow  repentance  unto  falvation 

nor  in  whom  he  will  cffea  the  work  of  faith  with  pow^r! 

When  they  make  prefers  and  tenders  in  the  name  of  God  to 

all,  they  do  not  fay  to  all,  it  is  the  purpofe  and  intention   of 

God  that  ye  (hould  believe;  who  gave  them  any  fuch  power  ? 

but  that  it  is  his  command,  which  makes  it  their  duty,  to  do 

what  is  required  of  them;  and  does  not  declare  his  mind,  what 

himfelf  in  particular   will   do.     The  external  offer  is  fuch. 

as  from  which  every  man  may  conclude  his  own  duty  ;  none* 

God's  purpofe  ;  which  yet  may  be  known  upon  performance 

ofhisduty.^    Their  objeaion  then  is   vain,  who  affirm  that 

God  hath  given  Chnft  for  all,  to  whom  he  offers  Chrift  in 

the  preaching  of  the  gofpel ;  for  his  offer  in  the  preaching  of 

the  gofpel.  IS  not  declarative  to  any  in  particular,  neither  of 

what  God  hath  done,  nor  af  what  he  will  do,  in  reference  to 

him  ;  but  of  what  he  ought  to  do,  if  he  would  be  approved  of 

God,  and  obtain  the  good  things  promifed  ;  whence  it  will 

follow, 

17?.  That  God  always  intends  to  fave  fonie.  among  thrm  to 
whom  he  lends  the  gofpel  in  its  power;  and  the  minifters  of  it 
being.  I.  unacquainted  with  hisparticular  purpofe;  2.  bound 
to  feek  the  good  of  all  and  every  one,  as  much  as  in  them 
lies  ;  3.  to  hope  and  judge  well  of  all,  even  as  it  is  meet  for 
them;  they  make  a  proffer  of  Jefus  Chrift,  with  life  and  faU 
vation  in  him  ;  notwithffanding  that  the  Lord  hath  given  his 
oon  only  to  his  eleft.  ° 

2flf/y.^  That  this  ^/-^r  is  neither  vain  nor  fruirlefs,  beW 
declarative  of  their  duty ;  and  of  what  is  acceptable  to  God  if 
it  be  performed  as  it  ought  to  be,  even  as  it  is  required  ;  and 
if  any  afk,  what  it  is  of  the  mind  and  will  of  God  tha^  is  de 
dared  and  made  known,  when  men  are  commanded  to  believe 
for  whom  Chrifl  did  not  die  ?  I  anfvver.  ,.  what  they  ought 
to  do.  if  they  will  do  that  which  is  acceptable  to  God ;  2.  fhe 
ufhciency  of  falvation  that  is  in  Jefus  Chrift,  to  all  that  be- 
heveonhim;  3  the  certain  inJallible,  mviolable  connexion 
that  IS  between  faith  and  falvation  ;    fo  that   whofoever  per- 

ZZ^  ru'^'a  ^'^^  M '''>^  '"i^^  '^'^  ^^her  ;  for  whoever 
^ometo  Chrift,  he  will  no  ways  caft  out;  of  which  more  af- 
terwards. 

IV.  The  engrafted  erroneous  perfuafion  ohh^Jews,  which  for 

a  while 


184  Arguments  for  Univerfal  Rzdemplion. 

a  while  had  a  ftrong  influence  upon  the  apoftles  themfclves, 
rellraining  falvation  and  deliverance  by  the  Nlejfiaso-:  promif- 
ed  feed,  to  ihemfelves  alone,  who  were  the  off-fpring  oi  Abra* 
ham  according  to  the  flefli ;  mull  be  confidered  as  the  ground 
of  many  general  expreflions  and  enlargements  of  the  objefts 
of  redemption  ,  which  yet  being  fo  occafioned,  give  no  co- 
lour of  any  unlimited  univerfality.  That  the  Jews  were  ge- 
nerally intefted  with  this  proud  opinion,  that  all  the  promifes 
belonged  only  to  them  and  theirs,  towards  whom  they  had 
an  univerfality  ;  exclulive  of  all  others,  whom  they  called 
do<TS,  uncircumcifed,  and  poured  out  curfes  on  them  ;  is 
molf  apparent.  Hence,  when  they  faw  the  multitude  of  the 
Gentiles  coming  to  the  preaching  of  Faul;  they  were  jilkd 
with  envy,  contradicting,  blafpkeming,  andjtirred  up perfetuti' 
on  againjl  thtm,  A6fs  xiii.  45,  ^o,  which  the  apoftle  again 
relates  of  them,  1  Thef.  ii.  15.  16.  They  pleafe  not  God, 
faiih  he,  and  are  contrary  to  all  men  ;  forbidding  us  to  tofpeak 
to  the  Gentiles^  that  they  might  be  faved  ;  being  not  with  a- 
ny  thing  more  enraged,  in  the  preaching  of  our  Saviour, 
than  his  predifting  of  letting  out  his  vineyard  to  others. 

That  the  apojiks  themfelves  alfo  had  deeply  drunk  in  this 
opinion,  learned  by  tradition  from  their  fathers,  appeareth  ; 
not  only  in  their  queftioning  about  the  reftoration  of  the 
kingdom  unto  Ifrael^  Afts  i.  6-  but  alio  moft  evidently  in 
this,  that  after  they  had  received  commiflion  to  teach  and 
baptize  all  nations y  Matt,  xxviii,  19.  ox  every  creature^  Mark 
xvi.  15.  and  were  endued  with  power  from  on  high  fo  to  do, 
according  to  the  promife,  A6ts  i.  8.  yet  they  feem  to  have 
underftood  their  commiflion,  to  have  extended  only  to  the 
lofl  Iheep  of  the  houfe  ot  Ifrael ;  for  they  went  about  and 
preached  ^?2/y  to  the  Jews,  A6ls  xi.  10.  And  when  the  con- 
trary was  evidenced  and  demonftrated  to  them,  they  glorified 
God,  iaying.  Then  hath  God  alfo  to  the  Gentiles  granted  repent- 
ance unto  life  \  Atls  xi.  18.  admiring  at  it,  as  a  thing  which 
before  they  were  not,  acquainted  u-ith.  And  no  wonder,  that 
men  were  not  eafily  nor  foon  perfuadcd  to  this  ;  it  being  the 
great  my  ftery  ichich  zvas  not  viade  known  in  other  ages,  as  it 
was  then  revealed  to  God's  holy  apojiles  and  prophets  by  the  Spi- 
rit, viz.  that  the  Gentiles  fJiould  be  fellow  heirs  and  of  the 
fame  body,  and  partakers  of  his  promifes  inChrijl,  by  the  gof 
pel,  Ephef.  iii.  5,  6. 

But  now  this  being  fo  made  known  unto  them  by  the  Spi- 
rit ;  and  that  the  time  was  come  wherein  the  little  fifler  was 
to  be  confidered,  the  prodigal  brought  hoirx,  and  Japhel 

pcrfuaded 


General  Anfwers  unti  18. 


perfuaded  to  dwdl  in  the  tents  of  She7n  ;    they  laboured  by 
all  means  to   root   it  out  of  the  minds  ot    their  brethren  ac- 
cording K)  the  flefh,    of  whom  they  had  a  fpecial  care  ;    as 
alfo  to  leave  no  fcruple  in   the  mind  of  the  eunuch,  that   he 
was  a  dry  tree  ;  or  of  the  Gentile,  that  he  was  cut  ofFironi 
the  people  of  God  ;  to  which  end  they  ufe  divers  general  ex- 
preflions  ;  carrying  a  direft  oppofition  to  that  tormer   error, 
which  was  abfoluiely   deftruftive  to  the    kingdom  of   Jefus 
Chrift.     Hence  are  thofe  terms  of  the  a;or/i/,  all  men ^  all  na^ 
tions^  every  creature^  and  the  like,  ufed  in  the  bufinefs  of  re- 
demption, and   preaching  of  the  golpel  ;  thefe  things  bring 
not  reft  rained,  according  as  they  fuppofed,  to  one  certain  na- 
tion and  family  ;  but  extended  to  the  univerfality  of  God's 
people,  fcattered  abroad  in  every  region  under  heaven,     Ef- 
pecially  are  thefe  exprefTions  ufed  hy  John;   who   living   to 
fee  the  firft  coming  of  the  Lord,  in  that  fearful  judgment  and 
vengeance  which  he  executed  upon  the  Jewijh  nation,  feme 
forty  years  after  his  death  ;  is  very  frequent   in  the  afferting 
of  the'benefit  of  the  world  by  Chrilt,  in  oppofition,  as  I  faid  be- 
fore, to  the  Jewifh  nation ;  giving  us  a  rule  how  to  underftand 
fuch  phrafes  and  locutions,  John   xi.  51,  52.    He  prophjitd 
that  Jefasjhould  die  for  that  nation  ;  and  not  for   that  nation 
only  ;  but  that  al/o  hefliould  gather  together  in  one,  the  chil" 
dren  of  Godthat  were  fcattered  abroad.     Conformable  where- 
unto  he  tells  the  believing  Jews,  that  Chrift  is  not  a  propiti' 
ation  for  their  fins   only,  but  alfo  for  the  fins  of  the  whole, 
world,  1  John  ii.  2.  or  the  people  of  God  fcattered  through- 
out  the   whole   world  ;    noi   tied  to  any  one  nation,  as  they 
fometime   vainly  imagined.       And  this  may  and   doth  give 
much  light,  into  the  fenle  and  meaning  of  thofe  places  where 
the  words  world  and  all  are  ufed,  in  the  bufinefs  of  redempti- 
on ;  they  do  not  hold  out  a  colledive  univerfality  ;  but  a  ge^ 
neral  dijiribution  into  men  of  all  forts,  in  oppofition  10  the  be- 
fore recounted  erroneous  perfuafion, 

V.  The  extent,  nature  and  fignification  of  thofe  general 
terms,  which  we  have  frequently  ufed  indefinitely  in  the 
Scripture,  to  fet  out  the  objefci  of  the  redemption  by  Chritt  ; 
mult  ferioufly  be  weighed.  Upon  thefe  expreflfions  hangs 
the  whole  weight  of  the  oppofite  caufe  ;  the  chief,  if  not  only 
argument  for  the  univerfality  of  redemption,  being  taken 
Iroin  words  which  feem  to  be  of  a  latitude  in  their  fignificati- 
on, equal  to  fuch  an  afTertion;  as  the  world,  the  whole  world, 
all,  and  the  like  ;  which  terms  when  they  have   once  faflen- 

A  a 


i86  Arguments  for  Vniverfat  Redemption* 

ed  upon*  ibey  run  with,  jo,  tnumphe  ;  as  tbo'  the  vi^^ory- 
v/ere   fursly    theirs.     The   zvorld,  the  whole  world,  all,    all 
?nen,     who  can  oppofe  it  ?  Call  them  to  the  context  in  the 
feveral  places  where  the  words  are  ;  appeal  to  rules  of  inter- 
prcta:ion,  mind  them  of  the  circumftances  and   fcope   of  the 
place,  the  fenfe  o\  the  fame  words  in  other  places ;  with  other 
fore-named  helps  and  afTiliances,  which   the    Lord  hath  ac- 
quainted us  v,7ith,  for  the  difcovery  of  his  mind   and  will   in 
his  word;    they  piefently  cry    oui,  the  bare  word^  tha   letter 
'is  theirs;  avv-ay  wllh  the  glofs  and   interpretation,    give   us 
leave  to  helieve  v^'hat  the  word  exprefsly    faith  ;  little    (as  I 
hope)    imagining,    being  deluded  with  the  love  of  their  own 
darling,  that  u  this  afT-Ttinn  be   general,  and    they   will  not 
allow  us  the  gift  of  interpretation  agreeable  to  the  proportion 
of  taith  ;  thai   at  one  c'ap  ^hey  confirm  the  curfed  madnefs  of 
the  AnthropomorpJdies,    afhgning  a  human    body,  form  and 
flispe  unto  God,  who  hath  none  ;  and   the   alike  curled  fig- 
ment of  trarifubjiantiation,  overthrowing  the  body  of  Christ, 
who  hath    one ;  with  divers  other  mofl    pernicious  errors. 
Let  them  then  as  long  as  they  pieafe,  continue    fuch  empty 
clamours ;  fit  to  terrify   2nd   (hake  weak  and  unff.able  men  ;. 
^  for  the  truth's  fake  v;e  will  not  be   filent.     And  I   hope  we 
'  fhall  very  eafily  make  it  appear,  that  the  general  terms  that 
are  ufed  in  this  bufinefs,  will  indeed  give  no  colour  to  any  ar- 
gument for  univerfal  redemption,  whether  abfolute  or  condi- 
tionate. 

Two  words  there  are  that  are  mightily  {luck  upon,  or 
flumbledat;  firfi,  the  zvorld  ;  fecondly,  all.  The  particular 
places  wherein  they  are,  and  from  which  the  arguments  of 
our  adverferies  are  urged,  we  fliall  afterwards  confider ;  and 
for  the  pre  fen  t  only  fhew  that  the  words  themfelves,  accor- 
ding to  the  Scripture  ufe,  do  not  necefTarily  hold  out  any 
colleftive  univerfality  of  thoie  concerning  whom  they  are 
affirmed  ;  but  being  words  of  various  fignificatioPiS,  muft  be 
interpreted  according  to  the  fcope  of  the  place  where  they  are 
ufed,  and  the  fubjevS- matter  of  which  the  Scripture  treateth 
in  thofe  places. 

i/i.  For  t!ie  word  worlds  which  in  the  New-Teftament  is 
called  KOSMOS,  (for  tiiere  is  another  word  fometimes 
tranfla^ed  world,  viz.  AioN,  thit  belongs  not  to  this  mat- 
ter ;  noting  rather  the  duration  of  time,  than  the  thing  in 
that  fpace  cont.nuing  ;)  he  that  dclh  not  acknowledge  it  to 
be  POLYSEiMON,  need  fay  no  more  to  manifefl  his  unac- 
sjuamtednels  in  the  book  of  God.     I  fhall  briefly  give  you  fo 

many 


General  An/wars  unla 


%%■ 


many  various  fignifications  of  it,  as  fhall  make  it  apparent, 
that  from  the  bare  ufage  of  a  word,  fo  exceedingly  equivo- 
cal, no  argument  can  be  taken  ;  until  it  be  dillinguifhcd,  i.nd 
the  meaning  thereof  in  that  particular  place  evinced,  irom 
whence  the  argument  is  taken. 


MUNDUS  furnitur, 

I.  Subjeclive  : 
imo.   HOLIKOS 

udo  MERiKos;  pro, 
1.  Coelo  afpe6labili. 
2  Terra  habitabili. 

II.  Adjunftive  :    ratione, 

imo,  Incolarum;  idque, 
1.  Colleftive,    kata 

PANT  AS. 

t.  Diftributive  ;  pro, 
(l.)        Quibufvis. 
(2.J       Multis. 

3.  Signanfer  ;  pro, 
(1.)      Bonis,    feu  eie£iis. 
{2.)       Malis,    feu    repro- 
bis. 
4.  AORiSTos  feucom- 
muniter. 
5.  Reftriftive,  feu 

SYNECDOCHIKOS  ;   pro, 

(1.)       Praecipuis. 
(2.)       Romanis. 
%do.  Accideniium  ; 

1.  Corruptionis — un- 
de  fumitur  pro, 

(1.)       Ipfa  corruptione. 
(2.)      Sede  corruptionis. 


(3.)        Tcrrena  conditio-         (3.) 


ne. 
2.  Ma!edi6lionis. 


The  WORLD  is  taken, 
1.  Subjectively  : 

1/?.  Totally. 

2dly.  Partially  ;    for, 

1.  The  vifible   heaven. 

2.  The  iiabitable  earth. 
H.  Adjuntlively :  in  rtfpefl 

of, 
ijl.  The  inhabitants ;  and 
that, 

1.  Colle6lively,    for 
the  whole 

2.  Dillributively:  for 
Any. 
Many. 

3.  Signally  ;  for, 
The  good,  or  ele6l. 
The  wicked,  or  re- 
probate. 

4.  Indifferently,     or 
in  co.iimon. 

5.  Rcftrifiively,    or 
fynecdochicaily;  for 

The  chief. 
The  Romans. 
2dly,  The  accidents  ; 
1.    Of  corruption, — 
whence  it  is  taken 
for, 

Corruption   itfelf. 
The  feat  of  corrup- 
tion. 

The  earthly  condi- 
tion. 
2.  Of  the  curfe. 


(2.) 


2.) 


(2.j 


Thefe  diftinftions  of  the  u(e  of  the  word,  aie  made  out  in 
llifi  following  obfcrvations. 

The 


i8S  Arguments  for  Vniverfal  Redemption, 

The  word  World  in  the  Scripture  is  in  general  taken  five 
ways,  viz. 

1.  For  iheworid  containing  :  and  that  (i.)  generally,  holos 
for  the  whole  fabric  of  heaven  and  earth,  with  all  things 
in  them  contained,  which  in  the  beginning  were  created  of 
God;  fo  Job  xxxiv.  13.  A6fs  xvli.  24.  Eph.  i.  4.  and  in 
very  many  other  places,  (2.)  Diftinftly,  [1.]  for  the  heavens 
and  all  things  belonging  to  them,  diftinguifhed  from  the  earth, 
Pfalms  xc.  2. — [2.]  the  habitable  earth,  and  this  very  fre- 
quently, as  Pfal.  xxiv.  1.  and  xcviii.  7.  Matt.  xiii.  38.  John 
i.  9.  and  iii.  17,  19.  and  vi.  14.  and  xvii.  11.  i  Tim,  i. 
15.  and  vi.  7. 

2.  FoT  the  world  contained,  efpecially  men  in  the  world; 
and  that  either  (1.)  univerfally,  for  all  and  every  one,  Rom. 
iii.  6,  19.  and  v.  12. — (2.)  indefinitely,  for  men,  without 
reftri6iion  or  enlargements,  John  vii.  4.  Ifa.  xiii.  11. — (3.) 
exPi^eticallv  for  many;  which  is  the  moft  ufual  acceptation  of 
the  woid.  Matt,  xviii.  7.  John  iv.  42.  &xii.  19.  &xvi.  8.  & 
xvil.  21.1  Cor.  iv.  9.  Rev.  xiii,  3. — (4)  comparatively,  for  a 
great  part  of  the  world,  Rom.  i.  8.  Matt.  xxiv.  14.  and 
XX vi.  13.  Rom.  x.  18. — (5.)  reftriftively,  for  the  inhabit- 
ants of  the  Roman  empire,  Luke  ii.  1. — (6.)  for  men  dif- 
tingailhed  in  their  feveral  qualifications ;  as  [1.]  for  the 
good,  God's  people,  either  in  defignation  or  pofleflion,  Pfal. 
xxii.  27.  John  iii.  16.  and  vi.  33,  51.  Rom.  iv.  13.  and 
rci.  12.  15.  2  Cor.  v.  19.  Col.  1.  6.  1  John  ii.  2.  [2.] 
for  the  evil,  wicked,  rejefted  men  of  the  world,  John  vii.  7. 
and  xiv.  17,  22.  and  xv.  19.  and  xvii.  25.  1  Cor.  vi.  21 
and  xi.  32.  Heb.  xi.  38.  2  Pet.  ii.  5.  1  John  v.  19.  Rev. 
xiii.   3. 

3.  for  the  world  corrupted,  or  that  univerfal  corruption 
which  is  in  all  things  in  it ;  as  Gal.  i.  4.  and  vi.  14.  Eph. 
31.  2.  James  i.  27.  and  iv.  4.  1  John  ii.  15,  16,  17.  1 
Cor.  vii.  01.  33.  Col.  ii.  8.  2  Tim.  iv.  10.  Rom.  xii.  2. 

1  Cor.  i.  20,  21.  and  iii.   18,   19. 

4»  For  a  terrene  worldly  ejlate  or  condition  of  men  or  things 
'?h\.  Ixxiii.  12.  Lukexvi.  8.  John  xviii.  36.  1  Johniv.5. 
and  very  many  other  places. 

5.  "^  ox  ih^  world  ac  cur  fed  t  as  under  the  power  of  Satan, 
John  vii.  7.  and  xiv.  30.- and  xvi.   u,  33.     1   Cor.  ii.   it, 

2  Cor.  iv.  4,  Eph.  vi.   12. 

And  divers  other  fignifications  hath  this  word  in  holy  writ, 
which  are  needlefs  to  recount.  Thefe  I  have  rehearfed,  to 
fbew  the  vanity  of  that   clamour  wherewith  feme  men  fill 

their 


Beneral  Anfwers  tinti  iSa 

their  mouths;  and  frighten  unliable  fouls,  with  the  Scrip- 
kire  mentioning  ^ti/or/^^  fo  often  ;  in  the  bufinefs  of  redemp- 
tion, as  though  fome  flrength  might  be  taken  thence,  for  the 
upholding  ot  the  general  ranfom.  Parvas  hahtt  /pes  Troja^ 
JitaUs  habet ;  if  their  greateft  Jlrength  be  but /o phi/tic al  crafty 
taktnjrom  the.  ambiguity  of  an  equivocal  word ;  their  whole 
endeavour  is  like  to  provejruitlefs.  Now  as  I  have  declared, 
that  it  hath  divers  other  acceptations  in  the  Scripture;  fo 
when  I  come  to  a  confideration  of  their  obje61ions,  that  ufe 
the  word  for  this  purpofe,  I  hope  by  God's  afliftance  to  fhew, 
that  in  no  one  place  wlierein  it  is  ufed  in  this  bufinefs  of  re- 
demption, that  it  is  or  can  be  taken  for  all  and  every  man  in 
the  world;  as  indeed  it  is  in  very  few  places  befidcs.  So 
that  concerning  this  word,  our  way  will  be  clear;  if  to  what 
hath  been  faid  ye  add  thefe  obfervations. 

(i.)  That  as  in  other  words,  fo  in  this,  there  is  in 
the  Scripture  ufually  an  antanaklasis  ;  whereby  the 
kme  word  is  ingeminated,  in  a  different  fenfe  and  accep- 
tation, fo  Math.  viii.  22.  Let  the  dead  bury  their  dead ;  dead, 
in  the  firft  place  denoting  them  that  are  fpiritually  dead  in 
(in  ;  in  the  next,  thofethat  are  naturally  dead,  by  a  diffolution 
of  the  foul  and  body.  So  John  i.  11.  he  came  Eis  TA  IDIA 
unto  his  own 'y  even  all  thmgs  that  he  had  made;  kai  hoi 
iDioi,  his  own^  that  is  the  greateff  part  of  the  people,  re- 
ceived him  not.  So  again,  John  iii.  6.  That  which  is 
horn  ofthefpirit  is  fpirit ;  fpirit  in  the  firft  place,  is  the  Al- 
mighty Spirit  of  God;  in  the  latter,  a  fpiritual  life  of  grace 
received  from  him.  Now,  in  fuch  places  as  thefe,  to  ar- 
gue that  fuch  is  the  fignification  of  the  word  in  one  place, 
therefore  in  the  other;  were  violently  to  pervert  the  mind  of 
the  Holy  Ghofi. 

Thus  alfo  is  the  word,  world,  ufually  changed  in  the  mean- 
ing thereof ;  fojohni.  10.  He  was  in  the  world,  and  the 
world  was  made  by  him,  and  the  world  knew  him  not;  he  that 
fhould  force  the  fame  fignification  upon  the  word,  in  that 
triple  mention  of  it,  would  be  an  egregious  gl offer  ;  for  in 
the  firft,  it  plainly  fignifieth  lome  part  of  the  inhabitable  earth, 
and  is  idktn  fuhjedive,  merikos  ;  in  the  fecond,  the 
whole  frame  of  heaven  and  earth,  and  is  taken  JubjeBive 
KOLlKoS;  and  in  the  third,  for  fome  men  living  in 
the  earth  viz.  unbelievers,  who  may  be  faid  10  be  the  world 
adjundive.  So  again,  John  iii.  17.  Godfent  not  his  Son  into 
the  world,  to  condemn  the  world;  but  that  the  world  through 
him  might  be  Javtd  ;  where  by  the  world  in  the  firft,  is  nccef- 

farily 


3  5  ®  Arguments  for  Vniverfal  Redemption, 

farily  to  be  underftood  that  part  of  the  inhabitable  world 
wherein  our  Saviour  converfed ;  in  the  fecond,  all  men  in 
the  world,  as  fome  fuppofe  ;  [io  alfo  there  is  a  truth  in  it,  as 
our  Saviour  came  not  to  condemn  all  men  in  the  world;  for 
cor*demnailon  of  any  was  not  the  prime  aim  of  his  coming  ; 
biic  he  came  to  Uwg  his  own  people,  and  fo  not  to  condemn 
alJJ  in  the  third,  God's  eleft  or  believers  living  in  the  world 
in  their  fcveral  generations ;  who  were  they  whom  he  intend- 
ed to  lave,  and  norre  elfe,  or  he  faileth  of  his  purpofe,  and 
the  endeavour  of  Chrift  is  inlufficient  for  the  accomplifliment 
of  that  whercunto  it  is  defigned. 

(i2.)  That  no  argument  can  be  taken  from  a  phrafe  ot 
fpeech  in  the  Scripture,  in  any  particular  place,  if  in  other 
places  thereof  where  it  is  ufed,  the  fignification  prefled  from 
that  place  is  evidently  denied;  unlefs  the  fcope  of  the  place, 
or  fubje£l ^matter,  do  enforce  it.  For  inflance,  God  is  faid  to 
love  tfaejp^/^,  and  fend  his  Son  ;  to  be  in  Chrift,  reconci- 
ling the  z^Md  to  himfelf ;  and  Chrifl  to  be  a  propitiation  for 
the  fins  of  the  whole  world ;  if  the  fcope  of  the  places  where 
thefe  affertions  are,  or  the  fubjeft  matter  of  which  they  treat, 
will  enforce  an  univerfality  of  all  perfons  to  be  meant  by 
the  \woxA  world',  fo  let  it  be,  without  controuL  But  if  not, 
if  there  be  no  enforcement  of  any  fuch  interpretation  from 
the  places  themfelves ;  why  fhould  the  world  there  fjgnify 
all  and  every  one?  more  than  in  John  i.  lo.  The  worldknew 
him  not ;  which  if  itbe  meant  of  all  without  exception,  then  no 
one  did  believe  in  ChriA,  which  is  contrary  to  verfe  12  ;  or 
in  Luke  ii.  i.  That  all  the  world JJiould  be  taxed;  when  none 
but  the  chief  inhabitants  of  the  Roman  empire  can  be  under- 
ftood ;  or  in  John  viii.  26.  I  /peak  to  the  world  thofe  things 
which  1  have  heard  of  him;  underftanding  the  Jews  to  whom 
he  fpake,  who  then  lived  in  the  world,  and  not  every  one  to 
whom  lie  was  not  fent ;  or  in  John  xii.  19.  Behold  the. 
xsor  Id  is  gone  after  him;  which  world  was  nothing  but  a 
great  multitude  of  one  f  mall  nation;  or  in  1  John  v.  ig. 
The  whole  world  lieih  in  wickedne/s ;  from  which  notwith- 
ftandiiur,  all  believers  are  to  be  underftood. as  exempted  ;  or 
in  Rev.  xiii.  3.  All  the  zvorld  wondered  after  the  heafi  ;  which 
whether  it  be  afiirmed  of  the  whole  univerfality  of  individu- 
als in  the  world,  let  all  judge.  That  all  nations,  an  exprefli- 
on  of  erjual  extent  with  that  of  the  world,  is  in  like  manner 
to  be  underftood,  is  apparent,  Rom.  i.  5.  Rev.  xviii,  3,  23. 
P!dl,  cxviii.  10.  1  Chron.xiv.  17.  Jer.  xxviii.  7.  And  it 
ijcing  evident  that  the  words,  world,  all  the  world,  the  whole 

worldi 


General  Anfzctrs  uni$  x  ©  i 

world — dc,  where  taken  ^djunflively  for  men  in  the  wotM,  u- 
jually  and  alraoft  always  denote  only  fome  ;  or  many  men  in 
the  world,  diftinguifhed  into  good  or  bad,  believers  or  unbelie- 
vers, e!e6t  or  reprobate;  by  what  is  immediate]y  in  ibcfeveral 
places  affirmed  of  them;  I  fee  noreafon  in  tbe  world,  \s\\y  they 
ihould  be  wrefted  to  any  other  meaning  or  fenfe,  in  the  peaces 
that  are  in  controverfy  between  us  and  onj  opponents.  The 
particular  places  we  fliall  afterwards  confider. 

*idly.  Now  as  we  have  faid  of  the  word  zcoxld,  {o  we  may 
of  the  v/ord  all ;  wherein  much  flrength  is  placed,  and  many 
caufelefs  boaflings  are  raifed  from  it.  That  it  is  no  where 
affirmed  in  the  Scripture,  that  Chrift  died  f^r  all  mtn,  or 
gave  himfelf  a  ranfom  Icr  all  men,  much  lefs  for  all  ^nd  c'^z- 
Ty  man,  we  have  before  declared.  That  he  gave  Inmfdf  a, 
ranfoinfor  all,  is  exprefsly  affirmed,  2  Tim.  ji.  6.  but  now 
who  this  ^//{hould  be,  whether  al!  believers,  oral!  the  el«:£>, 
or  fome  of  all  forts,  or  all  of  every  fort  ;  is  id|iiefaaic. 
Our  a dverfaries  affirm  the  lafl ;  and  the  main  region  they 
bring  to  affert  their  interpretation,  is  from  the  importance  of 
the  word  itfelf ;  for,  that  the  circumflances  of  the  place,  the 
analogy  of  faith,  and  (he  other  helps  for  expofition,  do  not 
at  all  favour  their  glofs,  we  fliall  ^qw,  when  we  come  to 
the  particular  places  urged.  For  the  prefent,  let  ;is  look 
upon  the  word  in  its  ufiial  acceptation  in  the  Scripture  ; 
and  fearch  whether  it  always  necefTarily  requires  fuch  an  inl 
terpret^tion. 

That  the  word  all,  bsing  ufed  amonpr  all  foris  of  men, 
fpeaking  and  writing  or  any  way  exprefling  themfclves,  but 
cfpecially  in  holy  writ ;  is  to  be  taken  cither  colkPuvdy,  for 
all  in  general,  without  exception,  or  diJiribiUivety,  for  fame 
of  all  forts,  excluding  none;  is  more  apparent,  than  that  it 
can  require  any  iliuftration.  That  it  is  fomctimes  taken  in  tlic 
firfl  fenfe,  for  all  colleftively,  is  granted,  and  I  need  not 
prove  it ;  they  whom  we  oppofe,  affirming  that  (his  is  the 
only  fenfe  of  the  word  :  though  I  dare  boldly  fay,  it  is  not 
once  in  ten  times  fo  to  be  under  (food,  in  the  ufage  of  it 
through  the  whole  book  of  God  ;  but  that  it  is  commonly, 
and  indeed  properly,  ufed  in  the  latter  fenfe,  for  fome  of  all  - 
forts,  concerning  wliatfoever  it  is  affirmied  ;  a  few  inflances 
for  many  that  might  be  urged,  wiil  make  it  clear.  Thus  then 
ye  have  it,  John  xii.  32.  And  /,  ij  I  he  lifted  up  from 
the  earth,  zuili  draw  all  unto  me:  that  we  tranll.jte  it  all  m  177, 
as  in  other  places,  (for  though  I  know  the  {^u'iq  may  be  the 
fdme,  yet  the  word  ni^n  being  not  in  the  original,  ^b.t:t   only 


192  Arguments  jor  Univtrjal  Redemption, 

PANTAS,  allj  I  cannot  approve.  But  who  (I  pray)  are 
thefe  ail  ?  are  they  all  and  every  one  ?  then  are  all  and  eve- 
ry one  drawn  to  Chrift,  made  believers,  and  truly  converted, 
and  fliall  be  certainly  faved  ;  for  thofe  that  come  unto  him, 
by  his  and  his  Father's  drawing,  he  will  in  no  ways  cajl  out, 
John  vi.  37.  All  then,  can  here  be  no  more  than  many^ 
fome  o{  all  forts,  no  fort  excluded  ;  according  as  the  word 
is  interpreted  in  Rev.  v.  9.  Thou  hajl  redeemed  us  out  of 
every  kindred,  and  tongue,  and  people,  and  nation.  Thefe  are 
the  ^// he  draws  to  him  ;  which  expofition  of  this  phrafe,  is 
with  me  of  more  value  and  efteem,  than  a  thoufand  glolfes  of 
the  fons  of  men.  So  Luke  xi.  42.  where  our  tranflators 
have  made  the  word  to  fignify  immediately  and  properly  (for 
tranflators  are  to  keep  clofe  to  the  propriety  and  native  figni- 
fication  of  every  word)  what  we  affert  to  be  the  right  inter- 
pretation of  it ;  for  they  render  pan  lachanon,  (which 
RHETOS  IS  every  herb)  all  manner  oj  herbs  ;  taking  the  word 
(as  it  muft  be)  dijlributively  for  herbs  of  all  forts,  and  not  for 
every  individual  herb,  which  the  Pharifees  did  not,  could  not 
tyihe.  And  in  the  very  fame  fenfe  is  the  word  ufed  again^ 
Luke  xviii.  12.  I  give  ty the s  of  all  that  I poffefs  ;  where  it 
cannot  fignify  every  individual  thing,  as  is  apparent.  Moil 
evident  alfo  is  this  reftrained  fignification  of  the  word,  A6ls 
ii.  17.  I zuill pour  out  oJ  my  Jpirit  upon  all  flefh,  epi  pa- 
SAN  SARKA  ;  which  whether  it  comprifeih  every  man  or 
no,  let  every  man  judge  ;  and  not  rather  men  of  feveral  and 
fundry  forts.  The  fame  courfe  of  interpretation  as  formerly, 
is  followed  by  our  tranflators,  A6ts  x.  12.  rendering  panta 
TA  TETRAPODA  (literally  all  beafts,  or  four  footed  creatures) 
all  manner  of  beajis,  or  beails  of  fundry  feveral  forts.  In 
the  fame  fenfe  alfo  mult  it  be  underflood,  Rom.  xiv.  2. 
One  believeth  that  he  may  eat  all  things  ;  that  is  what  he  pleaf- 
cth,  oi  things  to  be  eaten  of ;  fee  moreover,  1  Cor.  i.  5. 
Yea  in  that  very  chapter,  where  men  fo  eagerly  contend  that 
the  word  all  is  to  be  taken  for  all  and  every  one,  (though 
fruitlels  and  falfely,  as  fliall  be  demonftrated  ;)  viz.  1  Tim. 
ii.  4.  where  it  is  faid,  that  God  will  have  all  men  to  be  faved 
in  that  very  chapter  ('confefledly)  the  word  is  to  be  expound- 
ed according  to  the  ienfe  we  give,  viz,  verfe  8.  I  will  there' 
fore  that  men  pray  every  where  EN  PANTi  TOPO  ;  which 
that  it  cannot  fignify  every  individual  place,  in  heaven,  earth 
or  hell,  is  of  all  conlelfed,  and  needeth  no  proof  ;  no  more 
than  when  our  Saviour  is  laid  to  cure  PASAN  NOSON,  as 
Matt.  ix.  35.  there  is  need  to  prove,  that  he  did  not  cure  every 
difeafe  of  cvefy  man,  but  only  aH forts  of  difeafes.  Sua- 


Genet dtl  Anfwers  unto  293 

Sundry  other  inftances  might  be  given,  to  manifeft  that 
this  is  the  moft  ufual  and  frequent  fignificaiion  of  the  word 
all  in  holy  Scripture  ;  and  theretore  from  th:;  bare  worl  no- 
thing can  be  inferred,  to  enforce  an  abiojute  unlimited  uni- 
verfaiity  of  all  individuals  to  be  intimated  thereby.  The  par- 
ticular places  infilled  on,  we  (hall  afterwards  confider  :  I 
(hall  conclude  al),  concerning  thefe  general  cxprefBuns  that 
are  ufed  in  the  Scripture  about  this  bufinefs,  in  ihefe  obfer- 
vations,   viz.' 

1.  the  word  a//,  is  certainly  and  unqaeflionably  fometimes 
reflrained,  and  to  be  reftrained  to  all  of  fome  forts  :  although 
the  qualification  be  not  exprefTed,  which  is  the  bond  of  the 
limitation  ;  fo  for  all  believers,  1  Cor.  xv.  22.  Ephef.  iv. 
6.  and  Rom.  v,  18.  The  free  gift  caim  vpon  all  men  untj 
juflification  of  life;  which  all  men,  that  are  fo  aftually  jufli- 
fied,  are  no  more  nor  lefs  than  thofe  that  arc  Chrift's  ;  that 
is,  believers  ;  for  certainly  juflification  is  not  without  faith. 

2.  The  word  all  is  fomttimes  ufed  for  fome  of  all  forts  ; 
as  in  Jer.  xxxi.  34.  where  they  word  KOLIM  is  by  Paul 
rendered  pantes,  all,  Keb.  viii.  11.  h  John  xii.  32. 
and  I  Tim.  ii.  1,  2,  3.  which  is  made  apparent  by  the  men- 
tion o^  kings,  as  one  fort  of  people  there  intended.  And  I 
make  no  doubt  but  it  will  appear  to  all,  that  the  word  mufl 
be  taken  in  one  of  thefe  fenfes,  in  every  place  where  it  is 
ufed  in  the  bufinefs   of    redemption;  as  fhall  be  proved. 

3.  Let  a  diligent  comparifon  be  made,  between  the  gene- 
ral exprefnons  of  the  New,  with  the  predi6lions  of  the  Old 
Teftamcnt ;  and  they  will  be  found  to  be  anfwerable  to,  and 
expofitory  of  one  another  ;  the  Lord  affirming  in  the  New, 
that  that  was  done,  which  in  the  Old  he  foretold  fliould  be 
done.  Now  in  the  predictions  and  prophecies  of  the  Old 
Teflament,  {(hat  all  nations,  allflefn,  all  people,  all  the  ends^ 
families,  or  Xindreds  of  the  earth,  the  world,  the  whole  earthy 
the  ifies,  fhall  be  converted,  look  up  to  Chriil,  come  to  the 
mountain  of  the  Lord,  and  the  like,)  none  doubts  hut  that 
the  ele8:  of  God  in  all  nations,  are  only  flgniiied  ;  knowing 
that  in  them.alone,  thofe  predi8ions  have  ihc  truth  of  their 
accomplifhments;  and  v/hy  fhould  the  fame  exprefTions  ufed 
in  the  jTofpe!,  and  many  of  theVn  aiming  direftly  to  declare 
the  iulfilling  of  tlie  other,  be  wire  drawn  to  a  larprer  extent,  ^o 
c.oh*rary  to  the  m.ind  of  the  Holy  Ghofl  ?  In  fine,  as  whea 
the  Lord  is  faid  to  wine  tears  from  all  faces,  it  hinders  not 
but  the  reprcb.i:es  (hi-'ji  be  call  out  to  eternity,  v/here  there  is 

weeping 
B  b 


$94  Argumenls  for  Vnivsrfal  Redemption. 

weeping  and  wailing  ;  fo  when  Chrift  is  fald  to  die  fet  */5f» 
it  hinders  not,  but  tb^fe  reprobates  may  perifti  to  eternity  for 
their  fins ;  without  any  effeftual  remedy  intended  for  ihcnoj 
though  occafionaliy  propofed  to  fome  ot  them. 

VI.  Obferve,  that  the  Scripture  otten    fpeaketh  of  thingi 
and  perfons  according  to  the  appearance    they  have,  and   the 
account  that  is  ol  them   amongft    men  ;  or    that  efleem  that 
they  have  ot  them,    to  whom  it  fpeaketh  ;   frequently  fpeak- 
ing  of  men  and  unto  men,  as  in  the  condition  wherein  they 
are  according   to  outward  appearance,  upon    which  human 
judgment  muft  proceed ;     and    not  what    they    arc   indeed. 
Thus,  many  are  called  and  faid  to  be  wife,  jujl,  and  righte- 
ous, according  as  they  are  fo  efteemed  ;   though    the  Lord 
know  them  to  be  h)oliih  Tinners.     So  Jerufalem  is  called  the 
holy  city,  Matt,  xxvii.  53.  becaufe  it  was  fo  in  efteem  and  ap- 
pearance ;  when  indeed  it  was  a  very  den  of  thieves.     And  2 
Chron.  xxviii.  23.    it   is  faid  of  Ahaz  that  wicked  King  of 
Judah,  that  He  facrijiced  to  the  gods  of  Damafcus,  which/mote 
him;  it  was  the  Lord  alone  that  fmote  him ;  and  thofe  idols  to 
whom  he  facrificed,  were  but  flocks  and  ftones,  the  work  of 
men's  hands,  which  could  no  way  help  themfelves,  much  !efs 
fmite  their  enemies ;  yet  the  Holy  Ghoft  ufcih  an  expreflion 
anfwering  his    idolatrous    perfuafion  ;  and  faith,  They  Jmotc 
him.     Nay  is  it  not  faid  of  Chrift,  John  v.   18.  that   he  had 
broken  the  Sabbath  ;  which  yet  he  only  did,  in  the  corrupt  o- 
pinion  of  the  blinded  Phari/ees  ? 

Add  moreover  to  what  hath  been  faid,  that  which  is  of  no 
Icfs  an  undeniable  truth  ;  viz.  that  many  things  which  are 
proper  and  peculiar  to  the  children  ot  God,  are  ott  and  fre- 
quently afligned  to  others,  who  live  in  the  fame  outward  com- 
munion with  them,  and  are  partakers  of  the  fame  external 
privileges ;  though  indeed  aliens  in  refpeft  of  the  participati- 
on of  the  grace  of  the  promife.  Put,  I  fay,  thefe  two  things, 
which  are  moft  evident,  together  ;  and  it  will  eafily  appear, 
that  thofe  places  which  feera  to  exprefs  a  pofhbility  of  pe- 
rifhing  and  eternal  deftruclion,  to  them  who  are  faid  to  be  re- 
deemed by  the  blood  ol  Chrift,  are  no  ways  advantageous 
to  the  adverfaries  of  the  effe£lual  redemption  of  God's  eleft  by 
the  blood  of  Chrift  ;  becaufe  fuch  may  be  faid  to  be  redeem- 
ed KATA  TEN  DOXAN,  not  KATA  TEN  ALETHEIAN  ; 
KAiA  TO  PHAINESTHAI,    nOt  KATA  TO  EINAI  ;    in  ref- 

peft  of  appearance,  not  reality,  as  is  the  ufe  of  the  Scripture, 
m  divers  other  thmgs. 

VII.  That  which  is  fpoken   according  to    the  judgment  of 

fhartiXi 


General  Anjwers  unU  t^g 

^ariiy,  on  our  parts,  rauft   not  always   be  cxaftly  fquared 
and  made  anfwerable  to   vcriiy^  m  relpeft  ot  them    ot  whom 
any  tiling  is  affirmed  ;  tor  the  te£liiuc/e  of  our  judgment  it  fuf- 
ficeih,  tiidt  we  proceed  according  to  the  rules  of  judging  that 
are  given  us;  tor  what  is  out  of  our  cognifance,  whether  that 
anfwers  to  our  judgments  or  not,  belongs  not  to  us.     Thus 
oftentimes  the  apoftlcs  in  the  Scriptures  write  unto  men,  and 
term  them  holy^  faints^  yea  eicBed  ;  but  trom  thence  pofitivc- 
ly  to  conclude  that  they  were  {o  all  indeed,   we  have  no  war- 
rant.    So  Pder  calls   all   the  ftrangers    to   wham    he    wrote, 
fcattered  throughout    Pontus,  Galatia,  Capadoaa,    Afia,  and 
Jiuhynia,  eUB  according  to  the  fore-knowledge  oj  God  the  Fa- 
tker^   I  Pet.  i.   i,  2.  and  yet  that  1  have  any  warrant  to  con- 
clude de  Jide,  that  all  were  fuch,  none  dare  affirm.     So  Paul 
tells  the  Tkfjfalonians^  the  whole  church  to   whom  he  wrote, 
that  he   kntw  thdr  ekilion  oj  God,   x  ThefT.    i.  4.  and   2 
Their,  ii.   13.  he  blelTeth  God  who  hath  chofen  them  tofalva- 
iion  /  now,  did  not  Paulm^k.^  his  judgment  of  them  by  the 
rule  of  charity  ?  according  as  he  affirms  in  another  place,  it 
is  meet  for  me  to  think  this  of  you  ally  Pa.  i,  7.  and  can  it. 
ought  it  hence  to  be  infallibly  concluded,  that  they  were  all 
eleded  ?  If  fome  of  thefe  fhould  be  found  to  fall  away  from 
the    gofpel,    and     to     have    perifficd ;    would     an     argu- 
ment from   thence  be  valid,    that  the  ele£i  might  perilh  ? 
would  we  not  prelenlly  antwer,  that  they  were  faid  to  be  e- 
lefted  according  to  the  judgment  of  charity,  not    that    they 
were  fo  indeed  ?  And  why  is  not  thlsanCwer  as  fufficient  and 
fatistying,  when  it  is  given  to  the  obje6lion  taken  from  the 
perilhing  of  fome,  who  were  faid  to    be  redeemed   merely 
in   the  judgment  of  charity  ;    as  they    were  faid   to  be   e- 
lefcled  ? 

VIII.  The  infallible  connexion,  according  to  God's  purpofe 
and  will,  of  faith  and  lalvation,  which  is  frequently  the  tning 
intended  in  gofpel  propofals;  muft,  be  confidered.  The  Lord 
hath  in  his  counfel  eltdb-ifhed  n,  and  revealed  in  his  word, 
that  there  is  an  diffolublc  bond  between  thefe  two  things,  fo 
that  whofoever  believeth  (hall  be  faved,  Mark  xvi.  16.  which 
indeed  is  the  fubflance  of  the  gofpel,  in  the  outward  jjiomul- 
gation  thereof.  This  is  the  teitimony  ot  God,  that  eternal 
life  is  in  his  Son;  which  whofo  believeth,  he  fets  to  his  feal 
that  God  is  true  ;  he  who  believes  not,  doing  what  in  him 
lieth  to  make  God  a  liar,  1  John  v.  9,  10,  11.  Now  this 
connexion  of  the  means  and  the  end,  faiih  and  lite,  is  the  on- 
^r  thing  which  is  fignificd  aod  held  out  to  innumerable  perfons 


1 9 5  Argu ?nents/or  Univirfal  Redempiion. 

to  whom  the  gofpel  is  preached  ;  all  the  commands,  prefers, 
and  promifes  that  are  made  to  them,  intimaiing  no  more  than 
this  will  ot  God,  that  believers  fiiall  certainly  be  laved ;  which 
is  an  unqueftionable  divine  verity,  and  a  fufficient  objeft  for 
fupernatural  faith  to  reft  upon  ;  and  which,  being  not  clofed 
with,  is  a  fufficient  caufe  of  damnation,  John  viii.  24.'  Jf 
you  believe  not  that  I  am  he^  (that  is,  the  way,  the  truth  and 
the  life)  ye  Jhall  die  m  your  fins. 

It  is  a  vain  imagination  of  fome,  that  when  the  command 
and  promife  of  believing  are  given  out  to  any  man  ;  that  tho* 
he  be  of  the  nutraber  of  them  that  {hall  certainly  perifli,  yet 
the  Lord  hath  a  conditional  will  of  his  falvation  ;  and  in- 
tends that  he  fliali  be  faved,  on  condition  that  he  will  ht^ive; 
when  ihe  condition  lieth  not  at  all  in  the  will  of  God,  which 
is  always  abfolute  ;  but  is  only  between  the  tilings  to  them 
propofed,  as  was  before  declared,  and  thofe  poor  deluded 
things,  who  will  be  {landing  upon  their  own  legs,  before  they 
are  able  to  craw),  and  might  juflly  be  perfuaded  to  hold  by 
men  of  more  ilrength,  do  exceedingly  betray  their  own  con- 
ceited ignorance ;  when  with  great  pomp  they  hold  out  the 
broken  pieces  of  an  old  Arfninian  fophifm,  with  acclamations 
of  grace  to  this  new  difcovery,  (for  fo  they  think  of  ail  that's 
new  to  them,)  viz.  that,  as  is  God's  profer,  fo  is  his  intenti- 
on ;  but  he  calls  to  all  to  believe  and  be  faved,  therefore  he 
intends  it  to  all.     For, 

ijl.  God  doth  not  profer  life  to  all,  upon  the  condition  erf 
faith  ;  paffing  by  a  great  part  of  mankind,  without  any  fuch 
profer  made  to  them  at  all. 

ei/)'.  If  by  God's  profer,  they  underftand  his  command 
and  promife  ;  who  told  them  that  thcfe  things  were  declara- 
tive of  his  will  and  purpofe,  or  intention  ?  He  commands 
Pharaoh  to  let  his  people  go  ;  but  did  he  intend  he  fhould  fo 
do,  according  to  his  command  ?  had  he  not  foretold,  that  he 
would  10  order  things,  that  he  fliouid  not  let  them  go  ?  I 
thought  always  that  God's  commands  and  promifes  had  re- 
vealed our  duty,  and  not  his  purpofe  ;  what  God  would  have 
lis  to  do,  and  not  what  be  will  do.  His  promifes  indeed, 
as  particularly  applied,  hold  out  his  mind  to  the  perfons  to 
whom  they  are  applied  ;  but  as  indefinitely  propofed,  they 
reveal  no  other  intentions  of  God,  but  what  we  before  difco- 
vered,  which  concerns  things,  not  perfons  ;  even  his  deter- 
jpninate  purpofe  infallibly  to  conneft  faith  and  falvation. 

^dly.  II  the  proler  be  (as  ihey  fay)  univerfal,  and  the  in- 
teaiion  of  God  be  anfwcrable  thereunto ;  that  is,  he  intends 

the 


Qentral  Anfzi'ers  unt»  t^ 

the  fdlvation  of  them  to  whom  the  tender  of  it  upon  faith  is 
made,  or  may  be  fo  ;  then,  i.  What  becomes  of  elc61iori 
and  reprobation  ?  neither  of  them,  certainly  can  confift  with 
this'univ'crfal  purpofe  of  faving  ot  all.  2.  It  he  intends  it, 
why  is  it  then  not  accompliflied  ;  doth  he  fail  of  his  puroofc  ? 
Dum  vitant  vitiuin  JiuUi,  in  contraria  currunt  ;  is  not  this 
certain  Scylla,  worfe  than  the  other  feared  Charybdis  ? 

But  they  fay  he  intended  it  only  upon  condition;  and  the  con- 
dition being  not  fulfiUed^  he  fails  not  in  his  purpoje^  tho'  the 
thing  be  not  conferred.  But  did  the  Lord  foreknow,  whether 
the  condition  would  be  iulfillcd  by  tliem  to  v/hom  the  pro- 
pofal  was  made,  or  not  ?  if  not ;  where  is  his  prefcience,  his 
omnifcience  ?  if  he  did  ;  how  can  he  be  faid  to  infend  fal- 
vation  to  them,  of  whom  he  certainly  knew  that  they  would 
never  fulfil  the  condition  on  which  it  was  to  be  attained;  and 
moreover,  knew  it  with  this  circumftance,  that  the  condition 
was  not  to  be  attained  without  his  bellowing,  and  tfiat  he  had 
determined  not  to  bellow  it  ?  Would  they  afcribe  fuch  a  will 
and  purpofe  to  a  wife  man,  as  they  do  ignorantly  and  pre- 
fumptuoufly  to  the  only  wife  God  ?  viz.  that  he  fliould  intend 
to  have  a  thing  done,  upon  the  performance  of  fuch  a  con- 
dition as  he  knew  full  well  without  him  could  never  h&  per- 
formed, and  he  had  fully  refolved  not  to  effeft  it :  for  in- 
fiance,  to  give  his  daughter  in  marriage  to  fuch  a  one,  upon 
condition  he  would  give  him  fuch  a  jewel  as  he  hath  not,  nor 
can  have,  unlefs  he  bellow  it  upon  him;  which  he  is  refolved 
liever  to  do.  Oh  whither  \vill  blindnefs  and  ignorance,  ef- 
, teemed  light  and  knowledge,  carry  poor  deluded  fouls  ? 

This  then  is  the  main  thing  demonftrated  and  held  out  in 
the  promulgation  of  the  gof|)el,  efpecially  for  what  concerns 
unbelievers  :  even  the  ltri6l  connexion  between  the  duty  of 
■faith  alTigned,  and  the  benefit  of  life  promifed  :  which  hath  a 
truth  of  univerfal  extent  ;  grounded  upon  the  plenary  fufn- 
ciency  of  the  death  of  Chriif,  towards  all  that  Ihall  believe. 
And  I  fee  no  reafon  why  this  Ihould  be  termed  part  of  the 
myjlery  oj  the  univerfalijls^  (though  the  loweil  part)  (as  it  is  by 
M.S.  page  202)  that  the  gofpel  could  not  be  preached  to  all, 
unlefs  Chrifi  died  for  all :  which,  with  what  is  meniioned  he 
fore,  concerning  another  and  higher  part  of  it,  is  an  cid  rot- 
ten, carnal  and  long-fmce-confuted  fophifm  ;  arifing  out  of 
the  ignorance  of  the  word  and  right  reafon,  which  are  no 
way  contrary. 

IX.  The  mixt  dillribution  of  the  eleft  and  reprobates,  be- 
lievers and  unbelievers,  according  to  the  purpofe  and  mind 

of 


xg%  Arguments  for  Vnwerfal  Redemption* 

of  God,  throughout  the  whole  world,  and  in  the  feveral 
places  thereof,  in  all  or  moft  of  the  fingle  congregations ;  is 
another  ground  of  holding  out  a  tender  of  the  blood  of  Jo- 
ius  Chrilt,  to  them  for  whom  it  was  never  Qied,  as  is  appa- 
rent in  the  event,  by  the  inefFetlualnefs  of  its  propofais.  The 
miniftersof  the  gofpel,  who  are  ftewards  of  the  myff eries  of 
Chrift  and  to  whom  the  word  of  reconciliation  is  committed, 
being  acquainted  only  with  revealed  things,  (the  Lord  lodg- 
ing his  purpofes  and  intentions  towards  particular  perfons  in 
the  fecret  ark  of  his  own  bofora,  not  to  be  pryed  into)  are 
tound  to  admonifti  all,  and  warn  all  men,  to  whom  they  are 
fcnt :  giving  out  the  fame  commands,  propofing  ihe  fame 
promifes,  making  tenders  of  Jefus  Chrift  in  the  fame  manner 
to  all  •  that  the  ©left,  whom  they  know  not,  but  by  the  event, 
may  obtain,  while  the  reft  are  hardened.  Now  thefe  things 
bein2  thus  ordered  by  him  who  hath  the  fupreme  dilpofai  of 
all  [viz.  firft,  i^at  there  fliould  be  fuch  a  mixture  of  ele£l 
and  reprobate,  of  tares  and  wheat,  to  the  end  of  the  world; 
andfecondly,  that  Chrift,  and  reconcihation  through  bini, 
{hoald  be  preached  by  men  ignorant  of  his  eternal  difcrimi- 
natina  purpofesj  there  is  an  abfolute  necefTity  of  two  other 
thinos:  fiift.  that  the  promifes  muft  have  a  kind  of  unre- 
({rained  generality,  to  be  fuiiable  to  this  difpenfaiion  before 
recounted;  fecondly,  that  they  muft  be  propofed  to  them,  to- 
wards  whom  the  Lord  never  intended  the  good  things  of  the 
promifes;  they  having  a  (hare  in  this  propofal,  by  their  mix- 
Jure  in  this  world  with  the  elea  of  God.  So  that  from  the 
general  prooofrion  of  Chrift  in  the  promifes,  norhing  can  be 
concluded  concerning  his  death  for  all  to  whom  he  is  propof- 
ed  •  as  having  another  rife  and  occafion. 

The  fum  is, the  word  of  reconciliation  being  committed 

to  men  unacauainted  with  God's  diftinguifliing  counfels,  to 
be  preached'iomenof  a  varipus  mixt  condition  in  refpeft 
of  his  purpofe  ;  and  the  way  whereby  he  hath  determined  to 
brinff  his  own  home  to  himfeU,  being  by  exhortations,  in. 
treaii-s  promifes,  and  the  like  means,  accommodated  to  the 
re-^fonable  nature,  whereof  all  are  partakers  to  whom  the 
word  is  fent ;  which  are  fuited  alfo  to  the  accomplilhment  ol 
c^her  ends,  towards  the  reft,  as  conviBion,  reftraint,  harden- 
ing inexculablenels  :  it  cannot  be,  but  the  propofal  and  offer 
muft  necellarily  be  made  to  fome  upon  condition ;  who  in- 
tentionally andinrefpe6l  of  the  purpofe  of  God  have  rio 
riaht  unto  it,  in  the  juft  aim  and  intendment  thereof.  Only 
fo^^  rlofe,  obferre  thplc  two  things :    firft,  that  the  proter 

itfelr 


General  An^^ers  anfg  159 

itfelf  neither  is,  nor  ever  was  abfolutely  univerfal  to  all,  but 
only  indefinite,  without  refpeft  to  outward  differences ;  fc- 
condly,  that  Chrift  being  not  to  be  received  without  faith, 
and  God  giving  faith  to  whom  he  pleafeih  ;  it  is  manileft 
that  he  never  intendcth  Chrift  to  them,  on  whom  he  will  not 
beftow  faith. 

X.  The  faith  which  is  enjoined  and  commanded  in  the 
gofpel,  hath  divers  fcveral  a6ls,  and  different  decrees ;  in 
the  exercife  whereof  it  proceedeth  orderly,  accrrding  to  the 
natural  method  of  the  propofal  of  the  objefts  to  be  bciieved  : 
the  confideration  whereof  is  of  much  ufe  in  the  bufinefs  ii\ 
hand;  our  adverfaries  pretending  that  if  Chrift  died  not  for 
all,  then  in  vain  are  they  exhorted  to  believe  ;  there  being  in- 
deed no  prop-r  objeQ  for  the  faith  of  innumerable  perlons, 
becaufe  Cl.uft  did  not  die  for  them  :  as  tho'  the  gofpel  did 
hold  out  this  do6lrine,  in  the  very  entrance  of  all,  that  Chrift 
died  for  every  one,  ele6l  and  reprobate ;  or  as  tho'  that  the 
iirft  thing  which  any  one  living  under  the  means  of  grace  is 
exhorted  to  believe,  were,  that  Chrift  died  for  him  in  par- 
ticular; both  which  are  notorioufly  falfe,  as  I  hope  in  the 
dofe  of  our  undertaking  will  be  made  manileft  to  all.  For 
the  prefent  I  ftiall  only  intimate  fomething  of  what  I  faid  be- 
fore, concerning  the  order  of  exercifing  the  feveral  atls  of 
Jaith  ;  whereby  it  will  appear,  that  no  one  in  the  world  is 
commanded  or  invited  to  believe,  but  that  he  hath  a  fuffici- 
cnt  objeft  to  fix  the  aft  of  faith  on,  of  truth  enough  for  its 
foundation,  and  latitude  enough  tor  its  utmoft  exercife  which 
is  enjoined  him. 

\l^'  The/itji  thing  v^hich  the  gofpel  enjoineth  finner?,  and 
which  it  perfuades  and  commands  them  to  believe,  is,  that 
falvation  is  not  to  be  had  in  th&mfdves,  in  as  much  as  all  have 
[finned  and  come  Jhort  of  the  glory  of  God:  nor  by  the  works 
of  the  law,  by  which  noflejh  living  can  bejuftfed.  Here  is 
a  faving  gofpel  truth  for  iinners  to  believe,  which  the  apoftle 
dwells  upon  wholly,  Rom.  chap.  i.  ii.  iii.  to  prepare  a  way 
for  juftificaiion  by  Chrift.  Now  what  numberiefs  numbers 
are  they  to  whom  the  gofpel  is  preached,  who  tiever  come 
fo  far  as  to  believe  fo  much  as  this  ?  amoni^ft  whom  you  may 
reckon  almoft  the  whole  nation  of  tlie  Jczvs,  as  is  apparent 
Rom.  ix,  X.  3.  4.  Now  not  to  go  one  ftep  further  w'lth  a- 
ny  propolal,  a  contempt  of  this  objeft  of  faith  is  the  ^m  of 
infiiiehty. 

Q.dly.  The  gofpel  requires  faith  to  lois,  that  there  is  fjlva- 
♦JOM  t©  be  had  in  the  pr;>mifed  feed,    in  him  who  was  before 

ordained 


£00  Argument:  Jot  Vnwerfat  Rtdimption^ 

ordained  to  be  a  captain  of  falvation  to  them  that  do  be- 
lieve; and  here  alfo  at  this  trial,  fome  millions  o\  the  great 
army  of  men  outwardly  called,  drop  off;  and  do  never  believe 
with  true  divine  faith,  that  God  hath  provided  a  way  for  the 
faving  of  finners.  ^ 

Q^/v,  That  Jefus  of  Nazareth,   who  was  crucified  by  the 
lews^  was  this  Saviour,  promifed  before;    and  that  there  is 
no  name  under  heaven  given  zoherehy  they  may  be  Javed]  bejides  ' 
his.     And  this  was  the   main  point   upon    which   the  Jews 
broke  oflf;  refufmg  to  accept  of  Chrift  as  the  Saviour  o\  men, 
but  rather  profecuting  him  as  an  enem.y  ot  God;  and  are  there- 
u-^on  fo  oft  charged  with  infidelity   and  damnable   unbelief. 
The  queftion  was  not  between  Chrift  and  them,  whether  he^ 
died  for  them  all    or  not ;    but  whether  he  was  the  Mejias\ 
promifed ;  which  they  denied,  and  periflied  in  their  unbelief. 
Now,  before  thefe  three  afts  of  taith  be  performed,  in  vain 
is  the' foul  exhorted  further  to  climb  the  upperm^oft  fteps,  and 
mifs  all  the  bottom  foundation  ones. 

Athly.  The  gofpel  requires  a  refting  upon  this  Chrift,  fo 
iJifcovered  and  beheved  on  to  be  the  promifed  Redeemer,  as 
an  all-fufficient  Saviour  ;  with  whom  is  plenteous  redemp- 
tion, and  who  is  able  to  fave  to  the  utmoft  them  that  come 
to  God  by  him,  and  to  bear  the  burden  of  all  weary  labour- 
ing fouls,' that  come  by  faith  to  him.  In  which  propofal 
there  is  ascertain  infallible  truth,  grounded  upon  the  fupera- 
bundant  lufficiency  of  the  oblation  of  Chrift  in  itfelf,  for 
whomfoever  (fewer  or  more)  it  be  intended.  Now  much 
felf-knowledge,  much  conviclion,  much  fenfe  of  fin,  of 
God's  juftice,  and  free  grace,  is  required  to  the  exercife  of 
this  acl  of  taith.  Good  Lord  1  how  many  thoufand  poor 
fouls  within  the  pale  of  the  church  can  never  be  brought  un- 
to it  ?  The  truth  is,  without  the  help  of  God's  Spirit  none 
of  thofe  three  before,  much  iefs  this  laft,  can  be  performed  ; 
which  wcrketh  freely,  when,   how  and  in  whom  it  pleafeth. 

r^thly.  Thefe  things  being  fxrmly  feated  in  the  foul,  (and 
not  before)  we  are  every  one  called,  in  particular,  to  believe 
the  efficacy  of  the  redemption  that  is  in  the  blood  of  Jefus, 
toward  our  own  fouls  in  particular:  w^hich  every  one  may 
affuredly  do,  in  whom  the  free  grace  of  God  haih  wrought 
the  former  aBs  of  faith,  and  doth  work  this  alio,  v;i;hout 
either  doubt,  cr  fear  of  want  of  a  right  objea  to  believe,  if 
they  (hould  fo  do;  for  certainly  Chrift  died  for  every  one,  in 
whofe  hearts  the  Lord  by  his  almighty  power  works  efFe61u- 
4illv  faith,  to  lay  hold  on  him,  and  afTent  unto  him  accord- 

'  "     '  ing 


Cenerul  Anfwirs  unto  (dc^  ^oi 

Ihg  to  that  orderly  propofal  that  is  held  forth  in  the  gofpel. 

Now  according  to  this  order  (as  by  fome  it  is  obfcrved)  are 
the  articles  of  our  faith  difpofed  in  the  apoftles  creed,  (that 
antient  fumraary  of  chriftian  religion,  commonly  fo  called) 
the  remifTionof  our  fins,  and  life  eternal,  being  in  the  laft 
place  propofed  to  be  believed  :  for  before  we  attain  fo  far, 
the  reft  muft  be  firmly  rooted.  So  that  it  is  a  fenfelefs  vanity^ 
to  cry  out  ot  the  nullity  of  the  obje6l  to  be  believed,  if  Chrift 
died  not  for  all  ;  there  being  an  abfolute  truth  in  every 
thing  which  any  is  called  to  afTent  unto,  according  to  the  or- 
der of  the  gofpeh 

And  fo  I  have  propofed  the  general  foundiitions  of  thofe 
anfwers,  which  we  fhall  give  to  the  enfuing  objeBions: 
whereunto  to  make  particular  application  of  them,  will  be 
an  eafy  talk  ;  as  I  hope  will  be  made  apparent  unto  all. 

C  H  A  P.      II. 

An  entrance  to  the  anfzver  unto  particular  ohjeBions. 

NOW  we  come  to  the  confideration  of  the  objeftions^ 
wherewith  the  do8rinc  we  have  from  the  word  of  God 
undeniably  confirmed,  is  ufually  with  great  noife  and  cla- 
mour afTauIted  :  concerning  which  I  muft  give  you  ihefe 
three  cautions,  before  I  come  to  lay  them  down^ 

The  firil  whereof  is  this^—ihat  for  ray  own  part  I  had  ra« 
ther  they  were  all  buried,  than  once  brought  to  light  in  op- 
pofition  to  the  truth  of  God,  which  they  feem  to  deface  ;  and 
therefore  were  it  left  to  my  choice,  I  would  not  prodiace  any 
one  of  them:  not  that  there  is  any  difficulty  or  weight  in 
them,  that  the  removal  (hould  be  operofe  or  burdenlome  J 
but  only  that  I  am  not  willing  to  be  any  way  inftrumental,  to 
^ive  breath  or  light  to  that  which  oppofeth  the  truth  of 
God.  But  becaule  in  ihefe  times  of  liberty  and  error,  I 
fuppofe  the  moil  of  them  have  been  objefted  to  the  reader 
already,  by  men  lying  in  wait  to  deceive  ;  or  are  likely  to  be  : 
1  fhali  therefore  (hew  you  the  poifon ;  and  withal  turnilh 
you  with  an  antidote  againil  ihc  venom  of  fuch  felf-feekers 
as  our  days  abound  withal. 

Secondly,  I  muft  cUTire  you,  that  when  ye  hear  an  ob- 
jeflion,  yc  would  not  be  carried  away  with  the  found  o^ 
words,  nor  fuftcr  it  to. take  an  imprellion  wpon  your  {piriis  ; 

rerwembenng 
C  r. 


SOS  OhjeBions  particularly  anfwcTti^ 

remembering  with  how  many  demonflrations,  and  Innumer- 
able  places  of  Scripture,  the  truth  oppofed  by  them,  hath 
been  confirmed  :  but  reft  yourfelves  until  ihe  places  be  well 
weighed,  the  arguments  pondered,  the  aniwers  fet  down  ;  and 
then  the  Lord  dire6i  you  to  try  all  things,  and  hold  faft  that 
which  is  good. 

Thirdly,  That  you  would  diligently  obferve,  what  comes 
near  \S\tJirefs  of  the  controverfy,  and  the  thing  wherein  the 
difference  lieth ;  leaving  all  other  flourilhes  and  fwelling 
words  of  vanity,  as  of  no  weight,  of  no  importance. 

Now  the  ohjeBions  laid  againfl  the  truth  maintained,  arc  of 
two  forts  ;  the  firft,  taken  from  the  Scripture  perverted,  the 
other  from  reafon  abufed  :  we  begin  with  the  firft,  viz» 

OBJECTIONS  yr^w   SCRIPTURE. 

All  the  places  of  Scripture  that  may  any  way  feem  to  con- 
tradift  our  afTertion,  are  by  our  ^Jlrongejl  adverfaries  in  their 
greatefl  Jirengtk,   referred  to  three  heads :  firft,   thofe   places 
that  affirm  that  Chrift  died  for  the  world ;  or   otherways  that 
make  mention  of  the  word  worlds  in  the  bufinefs  of  redemp- 
tion ; — fecondly,  thofe  that  mention  «//,  ^ndavery  man;  either 
in  the  work  of  Chrift's  dying  for  them,  or  where  God  is  laid 
to  will  their  falvation  ;    thirdly, — thofe  which  affirm  Chrift 
bought,  or  died  for  them  that  perifh.     Hence  they  draw  out 
three  principal  aTgumcnts  or  Jbphifms,  on  which  they  much 
infift  ;  all  which  we  fhall  by  the  Lord's  alfiftance  confider  in 
their  feveral  order,  with  the  places  of  Scripture  brought  to 
•onfirra  and  ftrengihen  them. 

OBJECTION    I. 

The  firft  is  taken  from  the  word  world;  and  is  thus  pro- 
poled  by  them^  to  whom  our  poor  pretenders  aie  indeed  ve- 
ry children,    viz,  - 

*•  He  that  is  given  out  of  the  love  wherewith  God  loved 
**  the  world,"  2l%  John  iii.  16.**  that  gave  himfelf  for  the  life 
••  of  the  world,"  as  John  \\,  51.  and  was  "a  propitiation 
*'  for  the  fins  of  the  whole  world,"  1  John  ii.  2.  (to  which  add 
Johnu  29.  and  iv.  42.  2  Cor.  v.  19.  cited  by  Armin.  "^dign 
52>^y  531  ^'^^  Corvm.  and  Molin*  page,  442.  chap.  29.) 
**  He  was  given  and  died  for  every  man  in  the  world  ;  but 
**  the  firft  is  true  of  Chrift,  as  appears  by  the  places  before 

**  alledged  ; 

J  Rcmonjlrantium  ttSia  Synod&litt* 


and  Places  oj  Scripcurt  optned,  20^ 

"  alledgcd;  theiefore  he  died  for  all  and  every  one."  Rcmon*, 
16I.  Synod,  page  300.  and  to  this  they  fay  their  adverfaiict 
have  not  any  colour  of  anfwcr. 

But  granting  them  the  liberty  ol  boalling  ;  wc  flatly  deny, 
without  feeking  for  colours,  the  conlequent  of  the  liril  pro- 
pofuion  ;  and  will  by  the  Lord's  help  at  any  time  put  it  to 
the  trial,  whether  we  have  not  juft  caufe  fo  to  do^  or  not. 
There  be  two  ways  whereby  they  go  about  to  prove  this  con- 
fequent  from  the  word  world,  to  ail  and  cjcry  cm  ;  fiift,  by 
reafon  and  the  fenfe  of  tke  word  ;  fecondly,  from  the  confi- 
deraiion  of  the  paiticular  placffs  of  Scripiure  urged.  Wc 
will  try  them  in  both. 

I.  If  they  will  make  it  out  by  the  way  of  reafo-ning,  I 
conceive  they  muft  argue  thus  ; 

jji.  The  whole  world  conttiins  all  and  every  man  in  the  zuorld; 
Chrijl  died  for  the  whole  world;  therefore,  6?<:. 

Anfw.  Here  are  maniteftly  four  terms  in  this  fyllogifm,  z- 
rifnig  from  the  ambiguity  of  the  word  world ;  and  fo  no  true 
medium  on  which  the  weight  of  the  conclufion  {fiould  hang  : 
The  luorld,  in  the  fir  ft  propofition,  being  taken  for  the  world 
containing  ;  in  the  fecond,  for  the  world  contained,  or  men 
in  the  world,  as  is  too  apparent,  to  be  made  a  thing  to  be 
proved  ;  fo  that  unlefs  ye  render  the  conclufion,  therefore 
Chrifl  died  for  that  which  contains  all  the  men  in  the  world, 
and  affert  in  xhtajfimption,  thai  Chrift  died  for  the  zvorld  con- 
taining, or  the  fabric  of  the  habitable  earth,  (which  is  a  fien- 
zy  ;)  this  fyliogifm  is  moft  fophifticaily  falfe.  If  then  ye  will 
take  any  proof  from  the  word  world;  it  muft  not  be  from  th*^ 
thing  itfelf,  but  from  the  fignificstion  of  the  word  in  the 
Scripture  ;  as  thus  ; 

zdly.  This  word  world  in  the  Scripiure,  fignijlelh  all  and  <r- 
very  ?aan  in  the  world  ;  but  Chrijl  is  J  aid  to  die  Jar  the  world; 
ergo.  &c. 

Anfw,  The  firft  propofiiion,  concerning  the  fjgnification 
and  meaning  of  the  word  ri;or/^,  is  either  univerfal,  compre- 
hending all  places  where  it  is  ufed  ;  or  particular,  intending 
only  fome.  If  the  firft,  the  propofition  is  apparently  falfe,  as 
was  raanifefted  before  ;  if  in  the  fecond  way,  then  the  argu- 
ment muft  be  thus  formed  ;  ' 

o^dly.  In  fame  places  in  Scripture,  the  word  \iO\\^  fgnifieth 
till  and  every  man  in  the  world,  oj  all  ages,  times  and  conditi- 
ens  ;  but  Chrift  is  faid  to  die  lor  the  world  ;  ergo,  Be. 

Anfw,  That  this  fyllogifn  is  no  belter  ihan  tiie  former,  is 
moft  evident ;  an  univcrUi  conclufion  being  inferred  from  a 

particular 


$04  Ohje&ions  particulaHy  anfweredy 

particular  propoGtIon.  But  now,  the  firft  propofition  being 
rightly  formed  :  I  have  one  queflion  to  demand  concerning 
the  (econd,  or  the  afFumpiion,  viz.  whether  in  every  place, 
where  there  is  mention  made  of  the  death  of  Chrift,  it  is  faid 
ht  died  for  the  world  ;  or  only  in  fome  places  ?  If  ye  fay  in 
every  place  ;  that  is  apparently  falle,  as  hath  been  already 
difcovered  by  thofe  many  texts  of  Scripture  before  produced, 
reftraining  the  death  of  Chrift  to  his  elcB^  hh  JJieep^  his 
church  ;  in  coraparifon  whereof  thefe  other  texts  are  but 
few  :  if  the  (econd,  then  the  argument  muft  run  thus ; 

j^thly.  In  fome  few  places  of  Scripture^  the  word  world 
doth  fignify  all  and  every  inan  in  the  world;  but  in  Jomt  few 
placei  Chrijl  is  fid  to  die  for  the  worlds  (though  not  in  ex- 
frefs  words,  yet  in  terms  equivalent ;)  ergo,    &c. 

Anfw.  This  argument  is  fo  weak,  ridiculous  and  fophifti- 
cally  falfe,  that  it  cannot  but  be  evident  to  any  one  ;  and 
yet  clearly  trom  the  word  world  n^ti^^  it  will  not  be  made  a- 
iiy  better  ;  and  none  need  defire  that  it  {hould  be  worfe.  It 
concludes  an  univerfal,  upon  particular  affirmatives  ;  and  be- 
fides  with  tour  terms  apparent  in  the  fy llogifm  ;  unlefs  the 
fome  places  in  the  frf  propofition,  be  proved  to  be  the  very 
iome  places  in  the  affumption  ;  which  is  the  thing  in  quefli- 
on. So  that  if  any  Itrength  be  taken  from  this  word,  it  muft 
be  an  argument  in  this  form  ; 

If  the  word  world  doth  fignify  all  and  every  man,  that  ever 
were  or  fall  be,  in  thofe  places  where  Chrifi  is  faid  to  die  for  the 
Tvorld  :  then  Chrifi  died  for  all  and  every  man  ;  but  the  word 
-world,  in  all  thofe  places  where  Chrifi  is  faid  to  die  for  the 
world,  doth  fgnify  all  and  every  man  in  the  world  :  therefore 
Chrift  died  for  them, 

Anfwer.  i.  That  it  is  but  in  one  place  faid,  that  Chrifi  gave 
Ills  life  for  the  world,  or  died  for  it ;  which  holds  out  the  in- 
uention  of  our  Saviour  ;  all  the  other  places,  feem  only  to  hold 
out  the  lufficicncy  of  his  oblation,  for  all;  which  we  alfo 
-inalntain.  2.  We  abfolutely  deny  the  affumption:  and  ap- 
nea! ior  trial,  to  a  confideration  of  all  thofe  particular  places 
wherein  fuch  mention  is  made. 

Thus  have  I  called  this  argument  to  rule  and  meafure,  that  it 
smight  be  evident  where  the  great  flrength  of  it  lieth  :  (which 
is  indeed  very  weaknefs)  and  that  for  their  fakes,  who  having 
caught  hold  of  the  word  world,  run  prefently  away  with  the 
bait,  as  though  all  were  clear  for  univerfal  redemption  ;  when 
yet,  if  ye  defire  them  to  lay  out  and  manifefl  the  flrength  of 
their  reafon,  they  know  not  what  to  fay  but  the  awf/</and  the 

whole 


and  Places  of  Scripture  opined,  to$ 

whole  world;  underftanding  indeed  neither  what  they  fay,  nor 
whereof  they  do  affirm.  And  now,  quid  dignmn  tanto? 
what  caufc  of  the  great  boafl  mentioned  in  the  entrance  ?  a 
weaker  argument,  I  dare  fay,  was  never  by  rational  men 
produced,  in  fo  weighty  a  caufe. 

11.  This  will  further  be  manifefted,  by  the  confideration 
ot  the  feveral  particular  places  produced  to  give  it  counte- 
nance ;  which  we  fliall  do  in  order. 

ift.  The  firft  place  we  pitch  upon,  is  that  which  by  our 
adverfaries  is  firft  propounded,  and  not  a  little  refted  upon  ; 
and  yet  notwithllanding  their  clamorous  claim,  there  are  not 
a  few  who  think  that  very  text  as  fit  and  ready  to  overthrow 
their  whole  opinion,  as  Goiiak's  fword  to  CRt  off  his  own 
head  ;  many  unanfwerable  arguments  againfl  the  univerfality 
of  redemption,  being  eafily  deduced  from  the  words  of  that 
text.  The  great  peaceable  King  of  his  church,  guide  us  to 
make  good  the  intereft  of  truth,  to  the  place  in  controvcrfy  ; 
which  through  him  we  Hiall  attempt,  firff,  by  opening  the 
words  ;  and  fecondly,  by  ballancing  of  reafonings  and 
arguments  from  them.  And  this  place  is  John  lii.  16. 
**  God  fo  loved  the  world,  that  he  gave  his  only  begotten  Son ; 
"  that  whofoever  believeth  in  him  fhould  not  periin,  but 
"   have  everlafling  life.'* 

This  place  (1  fay)  the  univerfalifts  exceedingly  boafl  in  ; 
for  which  we  are  perfuaded  they  have  fo  little  caufe,  that  we 
doubt  not  but  with  the  Lord's  afTiftance  to  demonftrate,  that 
it  is  deff  ru6live  to  their  whole  defence.  To  which  end  1  will 
give  you  in  brief,  a  double  paraphrafe  on  the  words ;  the 
firft  containing  their  fenfe,  the  latter  ours, 

1.  Thus  then  our  adverfaries  explain  thefe  words :  [God 
Jo  loved]  had  fuch  a  natural  inclination,  velleity  and  propen- 
fity  to  the  good  of  [the  world]  Adam  with  all  and  every  one  of 
his  pofterity  of  all  ages,  times  and  conditions,  (whereof  fome 
were  in  heaven,  fome  in  hell  long  before  ;)  [that  he  gave  his 
§nly  begotten  Son^\  caufing  him  to  be  incarnate  in  the  luinefs 
of  time,  and  to  die  ;  not  with  a  purpofe  and  refolution  to 
fave  any  ;  but  [that  whofoever]  what  perfon  foever  of  thofe 
which  he  had  propenfity  unto  [believeth  in  him,  fhould  not 
perift,  but  have  everlafling  lift]  fhouM  have  this  fruit  and  if- 
fue,  that  he  fhould  efcape  death  and  hell,  and  live  eter- 
nally. 

In  which  explication  of  the  fenfe  of  the  place,  thefe  thinorg 
are  to  be  obferved,  viz.  (1.)  What  is  that  love,  which  was 
the  caufe  of  fending  or  giving  Chrift  ;  which  they  make  to 

be 


3o6  Qbje8ion$  particularly   anjioeted, 

be  a  natural  propenfity  to  the  good  of  all.  (2.)  Who  are  the 
obje6l  of  this  love,  all  and  every  man  of' all  ge?ierations,  (3.) 
Wherein  this  giving  confifteth  ;  of  which  I  cannot  find, 
whether  they  mean  by  it  the  appointment  of  Chrift  to  be  a 
recoverer ;  or  his  a£lual  exhibition  in  the  flefti,  for  the  ac- 
comphfliment  of  his  miniftration.  (4.)  Whofoever,  they 
make  dilbibutive  of  the  perfons  in  the  world  ;  andio  not  re- 
ftridive,  in  the  intention,  to  fom.e.  (5.)  That  life  eternal, 
is  the  fruit  obtained  by  believers  ;  but  not  the  end  intended  by 
God. 

2.  Now  look  a  little,  in  the  fecond  place,  what  we  con- 
ceive to  be  the  mind  of  God  in  thofe  words  ;  whofe  aim  we 
take  to  be  the  advancement  and  fetting  forth  of  the  free  love 
of  God  to  loft  finners,  in  fending  Chrifl  to  procure  for  them 
eternal  redemption  ;  as  may  appear  in  this  following  para- 
phrafe,  viz,  [God~\  the  Father,  [/?  loved^  had  fuch  a  peculiar 
tranfcendent  love,  being  an  unchangeable  purpofe  and  aft 
of  his  will  concerning  their  falvation,  towards  [the  world) 
miferable  fintul  loft  men  of  all  forts,  not  only  Jews  but  Gen- 
tiles alio,  whom  he  peculiarly  loved  ;  [that^  intending  their 
falvation,  as  in  the  laft  words,  for  the  praife  of  his  glorious 
grace ;  [he  gave']  he  prepared  a  way  to  prevent  their  ever- 
iafting  deftruftion,  by  appointing  and  fending  [his  only  h' 
gotten  Son]  to  be  an  all-fufficient  Saviour  to  all  that  look  up 
unto  him  ;  that  [whofoever  helieveth  in  him]  all  believers 
whatfoever,  and  only  they,  [fhould  not  perifi  but  have  ever- 
lajling  life  ;]  and  fo  efFe6lually  be  brought  to  the  obtaining  of 
thofe'^glorious  things  through  him,  which  the  Lord  in  his  free 
I  JVC  had  defigned  tor  them. 

In  which  enlargement  of  the  words,  for  the  fetting  forth 
of  what  we  conceive  to  be  the  mind  of  the  Holy  Ghoft  in 
them,  thefe  things  are  to  be  obferved,  viz.  (1.)  What  we 
nnderftand  by  the  love  of  God,  even  that  aft  of  his  will  which 
was  the  caufe  of  fending  his  Son  Jefus  Chrift ;  being  the  moft 
eminent  aft  of  love  and  favour  to  the  creature  ;  for  love  is 
7}ellealicuihonum,  to  will  good  to  any;  and  never  did  God  will 
greater  good  to  the  creature,  than  in  appointing  his  Son  for 
their  redemption.  Notwithftanding  1  would  have  it  obferved, 
that  I  do  not  make  the  puipofe  of  fending  or  giving  Chrift, 
to  be  abfolutcly  fubordinate  to  God's  love  to  his  eleft,  as 
th»ugh  that  were  the  end  of  the  other  abfolutely:  but  rather 
tlist  they  are  both  co-ordinate  to  the  fyme  fupreme  end,  or 
the  manifcftation  of  God's  glory,  by  the  way  of  mercy  tem- 
pered with  juftice,    hut  in  rcfpeft  of  our  apprehenfion,  that 

is 


and  Places  of  Scriptura  opened,  2oy 

is  the  relation  wherein  they  fland  one  to  another.  Now  this 
Jove  we  fay  to  be  that,  greater  than  which  there  is  none. 
(2.)  By  the  world,  we  underfland  the  eleQ  ot  God  only' 
though  not  confidered  in  this  place  as  fuch;  but  under  fucli 
a  notion,  as  being  true  of  them,  Terves  for  the  further  exalta- 
tion of  God's  love  towards  them,  which  is  the  end  here  de- 
figned  ;  and  this  is,  as  they  are  poor,  miferable,  loft  crea- 
tures ;  in  the  world,  of  the  woild,  fcattered  abroad  in  all 
places  of  the  world  ;  not  tied  to  Jews  or  Greeks,  but  difperfed 
in  any  nation,  kindred  and  language  under  heaven,  (o.) 
HIN A  PAS  HO  PISTEUON  is  to  US,  that  every  believer ; 
and  is  declarative  of  the  intention  ot  God,  in  fending  or  giv- 
ing his  Son  ;  containing  no  diftributicn  of  the  world  belov- 
ed, but  a  direaion  to  the  perfons  whofe  good  was  intended  ; 
that  love  being  an  unchangeable  intention  of  the  chiefefi 
good.  {^.}  Should  not  perijk,  but  have  ever  la/ling  life,  contains 
an  expreffion  of  the  particular  aim  and  intention  of  God  in 
this  bufinefs,  which  is  the  certain  falvation  of  believers  by 
Chrift.  And  this,  in  general,  is  the  interpretation  of  the 
words  which  we  adhere  unto  ;  which  will  yield  us  fundry  ar- 
guments, fufficient  each  of  them  to  evert  the  general  ran« 
fom  ;  which  that  they  may  be  the  better  bottomed,  and  the 
more  clearly  convincing  ; 

3.  We  will  lay  down  and  compare  the  feveral  words  and 
expreffions  of  this  place,  about  whofe  interpretation  we  dif- 
fer ;  with  the  reafon  ot  our  rejeaing  the  one  fenfe  and  era 
bracing  the  other.  The  firft  difference  in  the  interpretation 
of  this  place,  is  about  the  caufe  of  fending  Chrift,  called 
here  love;  the  fecond,  about  the  objea  of  this  love,  called 
here  the  world  ;  thirdly,  concerning  the  intention  of  God  iti 
fending  his  Son ;  faid  to  be,  that  believers  midu  be  faved 
And, 

1.  By  love,  m  this  place,  all  our  adverfaries  agree  that 
a  natural  affedion  and  propenfity  in  God,  to  the  good  \f  the 
treature,  loji  under  fm,  in  general,  which  moved  him  to  take 
fome  way  whereby  it  might  pojfibly  be  remedied ;  is  intended. 
We  on  the  contrary  fay.  that  by  love  here  is  not  meant  an 
mcination  or  propenfity  of  his  nature,  hmTj^n  ail  of  his  will 
(where  we  conceive  his  love  to  be  feated)  and  eternal  pur^ 
pofe,  to  do  good  to  man  ;  being  the  moji  tran/cendent  andemi^ 
nent  act  oj  God's  love  to  the  creature. 

That  both  thefc  may  be  weighed,  to  fee  which   is  moft  a- 
greeable  to  the  mind  of  the   holy    Ghoft ;  I  ftiall  give  vou. 
tint  lorae  of  th€  reafoRS  whereb/  we  oppofc  the  former  inter- 
pretation ; 


fio8  ObjeBions  particulany   anfiverea'i 

pretatlon ;    and   fecondly,    thofe  whereby  we  confirm  out 
own. 

1.  \i  no  natural  afftBion,  whereby  he  fhould  neceffariiy 
be  carried  to  any  thing  without  hiinfeU,  can  or  ought  to  be 
afcribed  unto  God  ;  then  no  fuch  thing  is  here  intended  in 
the  word  love;  for  that  cannot  be  here  intended  ;  which  is 
not  in  God  at  all  ;  but  now,  ihat  there  neither  is  nor  can  be 
any  fuch  natural  affeftion  in  God,  is  mofl  apparent ;  and 
may  be  evidenced  by  many  demonftrations.  I  fhall  briefly  re- 
count a  few  of  them. 

(i.)  Nothing  that  includes  any  imperfeftion,  is  to  be  affigned 
to  Almighty  God.  He  is  God  all-fufficient,  he  is  our  rock, 
and  his  work  is perfeB ;  but  a  natural  afFeflion  in  God  to  the 
good  and  falvation  of  all,  being  never  compleated  nor  per- 
fe£led,  carrieth  along  with  it  a  great  deal  of  imperfe6lion  and 
weaknefs ;  and  not  only  fo,  but  it  rauft  alfo  needs  be  ex- 
ceedingly prejudicial  to  the  abfolute  blefTcdnefs  and  happi- 
nefs  of  Almighty  God.  Look  how  much  any  thing  wants, 
of  the  fulfilling  of  that  whereunto  it  is  carried  out  with  any 
defire  natural  or  voluntary  ;  fo  much  it  wanteth  of  blefled- 
nefs  and  happinefs  ;  fo  that  without  impairing  of  the  infinite 
bleffednefs  of  the  ever  blefled  God,  no  natural  afFedion  unto 
any  thing  never  to  be  accomplifhed,  can  be  afcribed  unto 
him  ;  fuch  as  this  general  love  to  all,  is  fuppofed   to  be. 

(2.)  If  the  Lord  hath  a  natural  afFeBion  to  all,  as  to  love 
them  fo  far  as  to  fend  his  Son  to  die  for  them  ;  whence  is  it 
that  this  affe6tion  of  his  doth  not  receive  accomplifhment  ? 
whence  is  it  that  it  is  hindered,  and  doth  not  produce  its  ef- 
fefts  ?  why  doth  not  the  Lord  engage  his  power  for  the  ful- 
filling of  his  defire  ?  It  doth  not  {t&m  good  to  his  infinite 
wifdom  (fay  they)  fo  to  do.  Then  is  there  an  affeftion  irt 
God  to  that,  which  in  his  wifdom  he  cannot  profecute  ;  this 
among  the  fons  of  men ;  the  worms  of  the  earth,  would 
be  called  a  brutifh  affeftion. 

(3.)  No  afFeftion  or  natural  propenfity  to  good  is  to  be  af- 
cribed to  God,  which  the  Scripture  no  where  afiigns  to  him, 
and  is  contrary  to  what  the  Scripture  doth  afTign  to  him.  Now 
the  Scripture  doth  no  where  allign  unto  God  any  natural  af- 
feftion,  whereby  he  fhould  be  naturally  inclined  to  the  good 
of  the  creature;  the  place  to  prove  it  clearly,  is  yet  to  be  pro- 
duced. And  that  it  is  contrary  to  what  the  Scripture  affigns 
him,  is  apparent;  for  it  defcribes  him  to  be  free,  in  (hewing 
mercy  ;  every  a^l  of  it,  being  by  him  performed  freely,  e- 
vca  as  he  pleafeth  ;  for  he  hath  mercv  on  whom  he  will  have, 

mercyo 


and  Places  of  Seripture  opened*  209 

mercy.  Now,  if  every  aft  of  mercy  fliewn  unto  any,  do 
proceed  from  the  free  diltingulftiin^  will  ot  God,  (as  is  appa- 
rent;) certainly  there  can  be  in  him  no  fuch  natural  affeftion; 
and  the  truth  is,  if  the  Lord  fhould  not  Ihcw  mercy,  and  be 
carried  out  towards  the  creature,  merely  upon  his  own  diftin- 
guifhing  will,  but  fhould  naturally  be  moved  to  fiiew  mercy 
to  the  miferable;  he  (hould  be  no  more  merciiul  to  m.cn  than 
to  devils,  nor  to  thofe  that  are  faved  than  to  thofe  ih  it  are 
damned  ;  tor  that  which  is  natural  muft  be  equal  in  all  its  o- 
perations,  and  that  which  is  natural  to  God  muft  be  eternil. 
Many  more  efFe6i!;ai  reafons  are  produced  by  our  divines, 
ior  the  denial  ot"  this  natural  afiFc6fion  in  God,  in  the 
refolution  of  the  Arminian  diitinftion  (I  call  it  fo  as  now  by 
them  abufed)  of  God's  antecedent  and  confequent  will  ;  to 
whom  the  learned  reader  may  repair  for  fatisfatlion.  So  that 
the  love  mentioned  in  this  place,  is  not  that  natural  affliction 
to  all  in  general,  which  is  not  :  But, 

2.  It  is  the  Jpecial  love  of  God  to  hiseleB,  as  we  affirm  ; 
and  fo  confequently,  not  any  fuch  thing  as  our  adverfaries 
fuppofe  to  be  intended  by  it,  viz.  a  vdlcity  or  natural  inclina^ 
tion  to  the  good  of  all.     For, 

(1.)  The  love  here  intimated,  is  abfolu^ely   the  moll  emi- 
nent and  tranfcendent  love  that  ever  God  fhewed  or  bore    to- 
wards any  miferable  creature  ;  yea  the  intention  of  our  Savi- 
our, is  lo  to  fet  il  forth  ;  as  is  apparent  by  the  emphaiical   ex- 
preffions  of  it  ufed  in  this  place.     The  particles  ffo,  th^tj        i 
declare  no  lefs ;  pointing  out  an  eximioufnefs,  peculiarly  re-        f 
markable,  in  the  thing  whereof  the  affirmation  is,  above  any       *" 
other  thing  in  the  fame  kind. 

Expofitors  ufually  lay  weight  uponalmoll  every  particular 
word  ot  the  verfe,  for  the  exaltation  and  demonftration  oi 
the  love  here  mentioned.  fSoJ  that  is,  in  fuch  a  degree, 
to  fuch  a  remarkable  aftoniffiable  height  :  (God)  the  glorious 
all  fufficient  God,  that  could  have  manifelted  his  juftice  to  e- 
ternity  in  the  condemnation  ot  all  Tinners  ;  and  no  way 
wanted  them,  to  be  partakers  of  his  bletlednefs  :  (loved) 
with  fuch  an  earneft  intenfe  affeBion  ;  confiiting  in  an  eter- 
nal unchangeable  a6l  and  purpofe  of  his  will,  for  the  beftow- 
ing  of  the  chiefeft  good  (the  choiceft  effeftual  love  ;j  (the 
world)  men  in  the  world,  of  the  world,  fubjeft  to  the  iniqui- 
ties and  miferies  ot  the  world,  lying  in  their  blood  ;  having 
nothing  to  render  them  commendable  to  his  eyes,  or  befoie 
him  ;  (that  he  gave)  did  not,  as  he  made  all  the  woiiJ  at  firft, 

fpeak 


£10  GhjeSlwns  particularly  anfwtttd^ 

fpeak  the  word  and  it  was  done;  but  proceeded  higher,  to  the 
performance  of  a  great  deal  more  and  longer  work  ;    wherein 
he  was  to  do  more  than  exercile  an  aft  o\  his  ahnighty  power, 
as  before  ;  and  therefore  gave  (hia  Son  ;)  not  any   favourite 
or  other  well-pleafing  creature,  not  fun,  moon,  or  flars,  not 
the  rich  treafure  ot  his  creation;  all  too  mean,  and   coming 
fhort  of  exprefling  this    love  ;  but  his  Son,  (begotten  Son  ;J 
and  that  not  fo  called,  by  reafon  of  fome  near  approaches  to 
him  and  Jilial  obediential  reverence  of  him,  as  the   angels  are 
called  the  fons  of  God  ;  for  it  was  not  an  angel  that  he  gave, 
which  yet  had  been  an  expreflion  of  moft  intenfe  love,  nor 
yet  any  fon  by  adoption,  as  believers  are    the  fons  of  God  ; 
but  his  begotten  Son,  begotten  of  his  own  perfon  from    eter- 
nity ;  and  that  fhis  only  begotten  Son)  not  any  one  of  his  fons  ; 
but  whereas  he  had  or  hath  but  one  only  begotten  Son,  al- 
ways in  his  bofom,  his  Ifaac,  he  gave  him  ;  than  which  how 
could  the  infinite  wifdom   of  God  make  or  give  any  higher 
teftimony  of  his  love  ?  efpecially  if  ye  will  add  what  is  here 
evidently  Included,  though  the  time  was  not  as  yet  come  that 
it  fhould  be   openly  exprefled,    viz.    whereunto  he  gave  his 
Son,  his  only  one  ;  not  to  be  a  king  and  worfliipped  in  the 
iirfl  place,  but  he  fpared  him  not,  but  delivered  him  up  to 
death  ybr  Mi  a//,  Rom.  viii.  32. 

Whereunto,  for  a  clofe  of  all,  caft  your  eyes  upon  his  de- 
fign  and  purpofe  in  this  bufmefs;  and  ye  fhall  find  that  it 
was-,  that  believers,  thofe  whom  he  thus  loved,  might  not  pe- 
rifh,  that  is,  undergo  the  utmoft  mifery  and  wrath  to  eterni- 
ty which  they  had  deferved;  but  have  everlafting  lite,  eternal 
glory  with  himfelf,  which  of  themfelves  they  could  no  way 
attain;  and  ye  will  eafily  grant,  that  greater  love  hath  no  man 
ihan  this.  Now  if  the  love  here  mentioned  be  the  greatefl, 
higheft  and  chiefeft  of  all ;  certainly  it  cannot  be  that  com- 
^mon  afFeftion  towards  all,  that  we  difcufTed  before  ;  for  the 
love  whereby  men  are  aftually  and  eternally  faved,  is  greater 
than  that  which  may  confift  with  the  perilhing  of  men  to  e- 
ternity. 

(2.)  The  Scripture  pofitively  aiTerts  this  very  love,  as  the 
chiefefl  aft  of  the  love  ot  God  ;  and  that  which  he  would 
have  us  take  notice  of  in  the  firfl  place,  Rom,  v.  8.  *'  God 
*'  commendeth  his  love  towards  us,  in  that  while  we  were 
**  yetfinners,  Chriff  died  for  us;  and  fully  ^  1  John  iv.  9.  10. 
"  In  this  was  manifefled  the  love  of  God  towards  us,  becaufe 
*•  that  God  fent  his  only  begotten  Son  into  the  world,  that 
"  we  might  live  through  him;  herein   is  love,    not  that  we 

♦*  love^ 


and  Places  of  Scripture  opened.  gn 

"  loved  God,  but  that  he  loved  us,  and  fent  his  Son  to  be 
*' the  propitiation  for  our  fins;"  in  both  which  places,  the 
eminency  of  this  love  is  fet  forth  exceeding  emphaticafly  to 
believers;  with  fuch  exprelTions,  as  can  no  way  be  accom- 
modated to  a  natural  velleity  to  the  good  of  all. 

{3.)  That  feeing  all  love  in  God,  Ts  but  velle  alicui  bonum, 
to  will  good  to  them  that  are  beloved  ;  they  certainly  are  the 
objeft  of  his  love,  to  whom  he  intends  that  good  which  is  the 
ifTue  and  effeft  of  that  love  ;  but  now  the  ifllie  of  this  love, 
or  good  intended,  being  not  perijiiing  and  obtaining  eternal 
life  through  Chrift,  happens  alone  to,  and  is  beftowed  on, 
onlyeleft,  believers;  therefore  they  certainly  are  the  obje6l 
of  this  love,  and  they  alone;  which  was  the  thing  we  had  to 
declare. 

(4.)  That  love  which  is  the  caufe  of  giving  Chrift,  is  alfo 
always  the  caufe  of  the  bellowing  of  all  other  good  things, 
Rom.  viii.  32.  "  He  that  fpared  not  hisown  Son,  but  deli- 
"  vered  him  up  for  us  all,  how  fhall  he  not  with  him  give  us 
"  all  things?"  Therefore  if  the  love  there  mentioned  be  the 
caufe  of  fending  Chriff,  as  it  is,  it  muft  alfo  caufe  all  other 
things  to  be  given  with  him  ;  and  fo  can  be  towards  none  but 
thofe  who  have  thofe  things  beftowed  on  them,  which  are 
only  the  ele6l,  only  believers ;  who  elfe  have  grace  here,  or 
glory  hereaher? 

(5.)  The  word  here,  which  is  egapesen,  fignifieth  in 
Jts  native  importance,  valde  dilexit ;  to  love,  fo  as  to  r^  in 
that  love  ;  which  how  it  can  ftand  with  hatred,  and  an  eter- 
nal purpofe  of  not  beftowing  effeftual  grace,  which  is  in 
the  Lord  towards  fome,  will  not  eafily  be  made  apparent. 
And  now  letthechriftian  reader  judge,  whether  by  the  love  of 
God  in  this  place  mentioned,  be  to  be  underftood  a  natural 
v^leity  or  inclination  in  God  to  the  good  of  all,  both  eleft 
and  reprobate  ;  or  the  peculiar  love  of  God  to  his  eleft  ;  be- 
ing the  fountain  of  the  chiefefl  good  that  ever  was  beftowed 
on  the  fons  of  men.  This  is  the  firft  difference,  about  the  ii^ 
terpretation  of  thefe  words. 

2.)  The  fecond  thing  controverted,  Is  the  objcB  of  this  (ove, 
expreffed  by  x\iit  \soxdi  world ;  which  our  adverfaries  would 
have  to  fignify  all  and  every  man  ;  we,  the  eleft  of  God  fcat- 
tered  abroad  in  the  world  ;  with  a  taclte  oppofition  to  the 
nation  of  the  Jews  ;  who  alone,  excluding  all  other  nations 
(fome  few  profelyies  excepted,)  before  the  aftual  exhibition 
of  Chrift  in  the  flefh,  had  all  the  benefits  of  the  proraifes  ap' 
prooriated  to  them,  Rom.  ix.  4.  in  wiiich  privilege  now,  all 

nations 


gi2  OhjeBions  particularly   anfwered, 

nations  were  to  have  an  equal  fhare.  To  confirm  the  expofi- 
tion  of  the  word  ufed  by  the  univerfalills,  nothing  of  weight, 
that  ever  yet  I  could  fee,  is  brought  forth,  but  only  the  word 
itfelf ;  for  neither  the  love  mentioned  in  the  beginning,  nor 
the  defign  pointed  at  in  the  end  of  the  verfe,  will  pofBbly  a- 
gree  with  the  fenfe  which  they  impofe  on  that  word  in  the 
middle.  Befides,  how  weak  and  infirm  an  inference  from 
the  word  world,  by  reafon  of  its  ambiguous  and  wonderful  va- 
rious acceptations,  is,  we  have  at  large  declared  before. 

Three  poor  fhifts  I   find    in  the  great  champions  of  this 
caufe,  to  prove  that  the  word  world  d.oi\i  not  fignity  the  ele&, 
Juflly  we  might  have  expefted  fome  reafons  to  prove,  that  it 
iianified  or  implied  all  and  every  man   in   the  world  ;  which 
was  their  own  aflertion  ;  but  of  this  ye  have  a  deep  filence  ; 
teing  confcious,  no  doubt,  of  their   difability  for  any  fuch 
performance.     Only  (as  I  faid)  three  pretended  arguments 
<hey   bring   to  difprove    that,    which   none   went   about  to 
prove,  viz.  that  by  the  world  is   meant    the  eUB,    as  fuch  ; 
for  though  we  conceive  the  perfons   here  defigned,  direftly 
men  in  and  of  the  world,  to  be  all  and  only  God's  eleft  ;  yet 
we  do  not  fay,   that  they  were  here  fo  confidered,  but  rather 
under  another  notion,  as  men  fcattered  over  all  the  world,  in 
themfelves    fubject  to  miiery  and  fin.     So   that   whofoever 
will  oppofeourexpofition  of  this  place,  mufleitherfirif  prove, 
that  by  the  world  here  muil  be  neceflariiy  underftood  all  and 
everv  man  in  the  world;  or  fecondly,  that  it  cannot  be  taken 
indefinitely  for  men  in  the  world,  which  materially  are  eleft, 
though  not  confidered  under  that  formality  ;  fo  that  all  thofe 
vain  flouri files  which  fome  men  make  with  thefe   words,  by 
puttino-  the  word  ele&  into  the  room  of  the  word  world,  and 
then  coining  abfurd  confequences  ;  are  quite  befide  the  bufi- 
nefs  in  hand.     Yet  further  we  deny,  that  by  a  fupply   of  the 
word  ek8  into  the  text,  any  abfurdity  or  untruth   will  juftly 
follow  ;  yea  and  that  flourifh,  which  is  ufually  fo  made,  is. 
but  a  bugbear  to  frighten  weak  ones.     For  fuppofe  we  fhould 
read  it  thus,  God  Jo  loved  the  tleEl,  that  he  gave  his  only  begot- 
ttn  Sen  ;  that  whofoever  helitveth  in  him  Jliould  not  penjh  ; 
what  inconvenience  will  nov/  follow?  Why  (fay  they,)    (i. 
That  fome  of  the  elcB,  whovi  God  fo  loved  as  to  fend  his  Son 
jor,  may  perifli.     Why  I  pray  ?  is  it  becaufe  he  fent  his  Son 
that  they  might  not  perifo  ?  or  what  other  caufe  ?  no  :  but, 
(2.  Btcaufe  it  is  faid,  that  whofoever  of  them  belitveth  on  him^ 
fhould  notperifn;  which  intimates,  that  jome  of  them  might  noJL 
Hiitvc.  Very  good  ;  bui  where  is  any  fuch  intimation  ?  God 

defigns 


and  Places  of  Scripturs  opened,  215 

ciefigns  ihe  falvation  of  all  them  In  exprefs  words,  fof  whom 
he  fends  his  Son  ;  and  certainly  all  that  (hall  be  faved,  fhall 
believe.  But,  (3.  It  is  in  the  word  whofoever  ;  which  is  dif- 
tributive  of  the  world,  into  thofe  that  believe^  and  thoje  that  believe 
not,  I  anfwer,  if  this  word  whofoever  be  diftributive,  then  it 
is  reftriftive  of  the  love  of  God  to  fome,  and  not  to  others ;  to 
one  part  of  the  diftribution,  and  not  to  the  other  ;  and  if  it 
do  not  reftrain  the  love  of  God,  intending  the  falvation  of 
fome,  then  it  is  not  diftributive  of  the  forementioned  obje£l  of 
it;  and  if  it  do  reftrain  it,  then  all  are  not  intended  in  the 
love  which  moved  God  to  give  his  Son.  Moreover,  I  deny 
that  the  word  here  is  diftributive  of  the  obje6^  of  God's  love; 
but  only  declarative  of  his  end  and  aim  in  giving  Chriff,  in 
the  purfuit  of  that  love,  to  wit,  that  all  believers  might  be  fav- 
ed ;  To  that  the  fenfe  is  ;  God  fo  loved  his  eleft  throughout 
the  world,  that  he  gave  his  Son  with  this  intention,  that 
by  him  believers  might  be  faved. 

And  this  is  all  that  is  by  any  (befides  a  few  worthlefs  cavils) 
obje6ted  from  this  place,  to  difprove  our  inierpretation  ; 
which  we  fhall  now  confirm,  both  pofitively  and  negatively. 

(1.)  Our  firft  reafon  is  taken  from  what  was  before  proved, 
concerning  the  nature  of  that  love  which  is  here  faid  to  have 
the  world  tor  its  objeft  ;  which  cannot  be  extended  to  all  and 
every  one  in  the  world,  as  will  be  confefTed  by  all.  Now 
fuch  is  the  world  here,  as  is  beloved  with  that  love  which  we 
have  defcribed,  and  proved  to  be  here  intended;  even  fuch  a 
love  as  is,  [1.]  the  moft  tranfcendent  and  remarkable;  [2] 
an  eternal  aft  of  the  will  of  God  :  [3.]  the  caufe  of  fending 
Chrift ;  [4.]  of  giving  all  good  things  in  and  with  him;  [5.J 
an  afTured  fountain  and  fpring  of  falvation,  to  all  beloved 
with  it  ;  fo  that  the  world  beloved  with  this  love,  cannot  pof- 
fibly  be  all  and  every  one  in  the  world. 

(2.)  The  word  world  in  the  next  verfe,  (which  carries  a- 
long  the  fenfe  of  this,  and  is  a  continuation  of  the  fame  mat- 
ter, being  a  difcovery  of  the  intention  of  God  in  giving  his 
Son)  muft  needs  fignify  the  ele6t;  and  believers,  at  leafl  only 
thofe  who  in  the  event  are  laved  ;  therefore  fo  aifo  in  this. 
It  is  true,  the  word  world  is  three  times  ufed  in  that  verfe,  iti 
a  difTonant  fenfe;  by  an  inverfion  not  unufual  in  Scripture, 
as  was  before  declared.  It  is  the  latter  place  that  this  hath 
reference  to,  and  is  of  the  fam.e  fignification  with  the  zvorld 
in  verfe  16,  that  the  zvorld  through  him  vvght  be  faved; 
Hi.NtA  SOTHE,  ihdii\ifioutdhQ  faved;  it  difcovers  the  aim, 
purpofe,  and  intention  of  God,  what  it  was  towards  the  world 

that 


21^  Ohje^ions  particularly  anfwered, 

that  he  fo  loved,  even  its  falvation  ;  now  if  this  be  underftood 
of  any  but  believers,  God  fails  of  his  aim  and  intention  * 
which  as  yet  we  dare  not  grant. 

(3.)  It  is  not  unufual  with  the  Scripture,  to  call  God's  cho- 
fen  people  by  the  name  of  the  world;  as  alfo,  of  all  Jlejhy  all 
nations  y  all  families  of  the  earthy  and  the  like  general  expref- 
fions;  and  therefore  no  wonder  if  here  they  are  fo  called  ; 
the  intention  of  the  place  being,  to  exalt  and  magnify  the 
love  of  God  towards  them,  which  receives  no  fmall  advance- 
ment from  their  being  fet  forth  as  a  world.  So  are  they 
termed,  where  Chrift  is  faid  to  be  their  Saviour,  Jfohn  iv.  42, 
which  certainly  he  is,  only  of  them  who  are  laved ;  A  Savi^ 
our  of  mvi  not  faved,  is  Jlrange.  h\{o  John  ^i.  ^\,  where 
he  is  faid  to  give  himfelf  for  the  life  of  the  world:  clearly 
vtrfe 'V^,  oi  the  hme  chapter y  he  giveth  life  unto  the  world: 
which  whether  it  be  any  but  his  eleft,  let  all  men  judge;  for 
Chrift  himfelf  affirms  that  he  gives  life  only  to  hisfheepy  and 
that  thofe  to  whom  he  gives  life,  Ihall  never  per ifhy  jfohn  x. 
27,  28.  fo  Roth.  iv.  13.  Abraham^is  faid  by  faith  to  be  the 
heir  of  the  world ;  which  verfe  11.  is  called  to  be  the  father 
ofalltliem  that  believe;  and  Rom.  xi.  la.  the  fall  oi  the  Jews 
is  faid  to  be  the  riches  of  the  world;  which  world  coraprileth 
only  believers  of  all  forts  in  the  world;  as  the  apoftle  affirrar 
ed,  that  the  word  bare  fruit  in  all  the  worlds  Col.  i.  6.  This 
is  that  world  which  God  reconcileth  to  himfelf y  not  imputing 
their  trefpaffes  unto  themy  2  Cor.  v.  19.  which  is  attended 
with  bleffednefs  in  all  them  to  whom  that  non-imputation  be* 
longeth.  Rom.  iv.  8. 

And  for  divers  evident  reafons  is  it,  that  they  have  thit 
sppelh.tion.  As  [i-]  to  diftinguiih  the  objeft  of  tkis  love 
of  God,  fiom  the  nature  angelical,  which  utterly  perifhed 
in  all  the  fallen  individuals ;  which  the  Scripture  alfo  care- 
fully doth  inexprefs  terms,  Ueby  ii.  16.  and  by  calling  this 
love  of  God  PHILANTHROPIA ,  mankind-lovCy  Titus 
iii.  4.  [2.1  To  evert  and  rejeft  the  boafting  of  the  JfewSy  as 
though  all  the  means  of  grace,  and  all  the  benefits  intend- 
ed, were  to  them  appropriated.  [3.]  To  denote  that  great 
dificrence  and  diifin8ion  between  ihe  old  adminiftration  of 
the  covenant,  when  it  was  tied  up  to  one  people,  family, 
and  nation  ;  and  the  new,  when  all  boundaries  being  broken 
M^  the  lulnefs  uf  the  Gentiles  and  the  corners  of  the  world 
were  to  be  made  obedient  to  the  Sceptre  of  Chrilh  [4.]  To 
TOanlfell  the  condition  of  the  eleB  themfelves  wlio  are  thus 
iVivcd  for  the  declaration  of  the  free  grace  of  God  toward 
'"'*^"''*  them; 


dnd  Places  of  Scripture  opined.  21^ 

them  ;  they  being  divefted  of  all  quallficaucns.  but  only 
thofe  that  befpeak  them  terrene,  earthly,  loft,  mifcrable,  cor- 
rupted. Sothat  thus  much  at  leafl  may  cafi'.y  be  obtained, 
that  from  the  word  itfelf  nothing  can  be  oppoied  juftiy  to  our 
expofition  of  this  place;  as  hath  been  already  declared,  and 
fliall  be  further  made  manifeft. 

(4.)  If  every  one  in  the  world  be  intended,  why  doth  not 
the  Lord,  m  the  purfuit  of  this  love,  reveal  Jefus  Chrift  to 
every  one  whom  he  fo  loved  ?  Strange  !  that  the  Lord  Ihould 
fo  love  men  as  to  give  his  only  begotten  Son  for  them,  and 
yet  not  once  by  any  means  fignify  this  his  love  to  then, ; 
as  to  mnumerable  he  doth  not  :  that  he  Ibould  love  them, 
and  yet  order  things  fo  in  his  wife  difpenfation,  that  this  love 
ihould  be  altogether  in  vain  and  fruitlefs  ;  love  ihem  and 
yet  determine  that  they  (hall  receive  no  good  by  his  love',  tho' 
his  love  indeed  be  a  willing  of  the  greatcfl  good  to  them.' 

(5.)  Unlels  ye  will  grant,  [1.]  fome  to  be  beloved  and 
hated  alfo  from  eternity  ;  [2.J  the  love  of  God  towards  in- 
numerable, to  be  fruitlefs  and  vain  ;  [3.]  the  Son  of  God 
to  be  given  to  them  who  never  heard  a  word  of  him,  and  have 
no  power  granted  to  believe  in  him  ;  [4.]  that  God  is  mu- 
table  in  his  love,  or  elfe  flill  loveth  thofe  that  be  in  hell  • 
[5.]  that  he  doth  not  give  all  things  10  them  to  whoni  he 
gives  his  Son  ;  contrary  to  Rom.  viii.  32  ;  [6.]  that  he 
knows  not  certainly  before  hand  who  fhall  believe  and  be 
faved  :  unlefs  (I  fay)  all  thefe  blafphemies  and  abfurdities 
be  granted,  it  cannot  be  maintained  that  by  the  world  here  is 
meant  all  and  every  one  of  mankind  ;  but  only  men  in  com- 
mon fcattered  throughout  the  world,  which  are  the  elea. 

3.  The  third  difference  about  thefe  words,  is  concerning 
the  77iean  whereby  this  love  of  the  Father,  whofe  objeQ  il 
faid  to  be  the  zuorld,  is  made  out  unto  them  :  now  this  is  by 
believing;  hina  pas  ho  pisteuon  that  whofoever  he^ 
heveth,  or,  ih^i  every  believer.  The  intention  of  thefe  words 
we  take  to  be  the  defigning  or  manifefling  of  the  way,  where- 
by the  elea  of  God  come  to  be  partakers  of  the  fruits  of  the 
love  here  fet  forth,  viz.  hy  faith  in  Chrift  ;  God  having  ap- 
pointed that,  for  the  only  way  whereby  he  will  communicate 
unto  us  the  life  that  is  in  his  Son.  To  this  iomething  was 
faid  before  ;  having  proved  that  the  term  whofoever,  is  not 
diftributive  of  the  objea  of  the  love  ot  God  ;  to  which  al- 
fo,  we  may  add  ihcfc  following  reafons,  viz. 

I.  If  the  objea  be  here  retrained,  fo  that  fome  only  be- 
lieveandare  faved,  of  them  for  whofe  fake   Chiia  is  lent; 

then 


2i6  OhjeBions  particularly  an/cvered 

then  this  ieftri£lion  and  determination  of  the  fruits  of  4his 
love,  dependeth  on  the  will  of  God,  or  on  the  perfons  them- 
felves.  Hon  the  perfons  themfelves;  then  make  they  them- 
felves  to  differ  from  others,  contrary  to  i  Cor.  iv.  7,  If  on 
the  will  of  God  ;  then  you  make  the  fenfe  of  the  place,  as  to 
this  particular,  to  be, — God  Jo  loved  all,  as  that  butfome  of 
thefnJJiould  partake  oj  the  fruits  of  his  love.  To  what  end 
then,  I  pray,  did  he  love  ihofe  other  fome  ?  Is  not  this, — 
Out  with  the  fword,  and  run  the  dragon  through  with  the  fpear  ?, 
2.  Seeing  thefe  words  M^z/  whofoever  beheveth,  do  peculiar- 
ly point  out  the  aim  and  intention  of  God  in  this  bufinefs  ; 
if  it  do  reftrain  the  obje£l  beloved,  then  the  falvaiion  of  be- 
lievers is  confeffedly  the  aim  of  God  in  this  bufmefs,  and  that 
diltinguifhed  from  others.  And  if  fo,^  the  general  ranfom 
is  an  empty  found,  having  no  dependance  on  the  purpofe  of 
God;  his  intention  being  carried  out  in  the  giving  of  his  Son,- 
only  to  the  Salvation  of  believers,  and  that  deterrainately  : 
unJefs  you  v;ill  affign  unto  him,  a  nefcience  of  them  that 
fhould  believe. 

Thefe  words  then,  whofoever  believeth,  containing  a  defigna- 
tion  ot  the  mean  whereby  the  Lord  will  bring  us  to  a  partici- 
pation of  Hie,  through  his  Son  whom  he  gave  for  us  ;  and 
the  following  words  of  having  life  everlajling,  making  out  the 
whole  counfel  of  God  in  this  matter,  fubordinate  to  his  own 
glory:  it  followeih  that  God  gave  not  his  Son,  [1.]  for  them 
who' never  do  believe ;  [2.]  much  lefs  for  them  who  never 
hear  of  him,  and  fo  invincibly  want  means  of  faith  ;  [3.] 
for  them  on  whom  he  hath  determined  not  to  beftow  effettual 
grace,  that  they  might  believe. 

Let  now  the  reader  take  up  the  feveral  parts  of  thefe  oppo- 
fite  expofitions,  weigh  all,  try  all  things,  elpeciaily  that  which 
is  chiefly  to  be  confidered,  the  love  of  God  ;  and  fo  inquire 
ferioufly,  whether  it  be  only  a  general  afiPeftion,  and  a  natu- 
ral velleity  to  the  good  of  all,  which  may  ffand  with  the  pe- 
rilhing  of  all  and  every  one  fo  beloved  ;  or  the  peculiar  tran- 
fccndent  love  of  the  Father  to  his  eleft,  as  before  laid  down; 
and  then  determine,  whether  a  general  ranfom,  fruilefsin  re- 
fpe£l  of  themoft  for  whom  it  was  paid,  or  the  effe£lual  re  . 
demption  of  the  eleft  only,  have  the  firmefl  and  flrongefl 
foundation  in  thefe  words  of  our  Saviour  ;  withal  remem- 
bering, that  they  are  produced  as  the  ftrongefl  fupportment  of 
the  adverfe  caule  ;  with  which,  it  is  mofl  apparent,  both  the 
caufe  of  fending  Chriff,  and  the  end  intended  by  the  Lord  in 
fo  doing,  as  they  are  here  expreffed,  are  altogether  inconfift- 
ent.  CHAP- 


and  Places  of  Scripture  opened*  2 1 7 

CHAP.     III. 

An  unfolding  of  the  remainijig  texts  of  Scripture^  produced  for 
the  confrmaiion  of  the frji  general  oh jedion,  or  argument  for 
univerfal  redemption, 

NEXT  to  the  place  before  confidered:  that  which  is  urg* 
ed  with  moft  confidence,  and  prefTVd  with  nioft  impor- 
tunity, for  the  defence  of  the  general  ranfom,  m  theprofecu- 
tlon  of  the  former  argument,  is, 

^dly,  1  John\u  1,  2.  **  If  any  man  fin,  we  have  an  ad- 
*'  vocate  with  the  Faiher,  Jefus  Chrift  the  righteous;  and  he 
*'  is  the  propitiation  for  our  fins,  and  not  for  ours  only,  but 
**  alfo  for  the  fins  of  the  whole  world."  Now  thefe  words, 
and  the  deductions  from  thence,  have  been  fet  out  in  various 
drefTes  ;  with  great  variety  of  obfervations,  to  make  them  ap- 
pear advantageous  to  the  caufe  in  hand.  The  weight  of  the 
whole  hangs  upon  this,  that  the  apoflle  affirms  Chrift  to  be  a 
propitiation  for  the  fins  0/  tht  zohole  world ;  which,  fay  theyj 
manifeftly  appears  to  be  all  and  every  one  in  the  v/orld  ;  and 
that,  Firlt,  From  the  words  them  fives  ^  without  any  wref ling  ; 
for  what  can  he  fgnifitd  by  the  whole  worlds  but  all  mm  in  the 
world?  Secondly,  From  the  oppofilion  that  is  made  between 
world  and  believers  ;  all  believers  being  comprized  in  the  firft 
part  of  the  apoflles  affertion,  that  Chrifl  is  the  propitiation  for 
cur  fins  ;  and  therefore  by  the  zuorid  oppofed  unto  them,  all  O' 
thers  areunderflood.  If  there  be  any  thing  of  moment  fur- 
ther excepted,  we  (hall  meet  with  itj  in  our  ioliowing  open- 
ing of  the  place. 

Before  I  come  to  the  further  clearing  of  the  mind  of  the 
holy  Ghoft  in  thefe  words,  I  mud  tell  you  ;  that  I  might  an- 
fwer  the  obje6fion  from  hence  very  briefly,  and  yet  fo  folid- 
ly,  as  quite  to  cut  ofFali  the  cavilling  exceptions  of  our  ad- 
verfaries,  viz.  that  as  by  the  world  in  other  places,  men  liv- 
ing  in  the  \/orld  are  denoted  ;  fo  by  the  whole  world  in  this, 
can  nothing  be  underdood  but  men  living  throughout  the 
whole  world,  in  all  the  parts  and  regions  thereof,  (in  oppo- 
fition  to  the  inhabitants  of  any  one  nation,  place,  or  country 
as  luch)  as  the  redeemed  of  Chriil  are  faid  to  be.  Rev.  v.  9, 
But  becaufe  they  much  boaft  of  this  place,  I  fhall  by  God's 
affiftance  fo  open  the  fenfe  and  meaning  of  it,  that  it  fiiall 
appear  to  all,  how  little  reafon  they  have  to  place  any  confi- 
dence in  ibeir  wrelled  interpretation  thereof. 

To 
£  e 


siS  OhjcBions  pariiculariy    anjwtrcd 

To  make  out  the  fenfe  of  this  place,  three  things  are  to  be 
confidered,  viz.  i.  to  whom  the  apoftle  writes;  2.  what  is 
his  purpofc  and  aim  in  this  particular  place;  3.  the  meaning 
of  thofe  two  expreffions,  (1.)  Chriil  being  di  propitiation  2.  the 
whole  world ;  which  having  done,  according  to  the  analogy 
of  faith,  and  the  fcope  of  this  and  other  parallel  places,  v;ith 
reference  to  the  things,  and  ufe  of  the  words  themfelves;  we 
(hall  eafily  manifeft  by  undeniable  realons,  that  the  text  can- 
not rightly  be  fo  underllood  as  it  is  urged  and  wrefted  for 
univerfal  redemption. 

1.  A.  di\{coveiy  of  tkem  to  whom  the  epijllz  was  peculiarly 
directed,  will  give  fome  light  into  the  meaning  of  the  apoftle. 
This  is  one  of  thofe  things  which,  in  the  inveftigation  of  the 
tight  fenfe  of  any  place,  is  exceeding  confiderable ;  for  al- 
though this,  and  all  other  parts  of  divine  Scripture,  were 
given  for  the  ufe,  benefit,  and  direftion  of  the  whole  church; 
yet  that  many  parts  of  it  were  direfted  to  peculiar  churches 
and  particular  perfons,  and  fome  diftin6l  forts  of  perfons, 
and  fo  immediately  aiming  at  fome  things  to  be  taught,  re- 
proved, or  eilabiiflied,  with  direft  reference  to  thofe  pecu- 
liar perfons  and  churches,  needs  no  labour  to  prove.  Now 
though  we  have  nothing  written,  exprefsly  nominating  them 
to  whom  this  epiftle  was  primarily  dircfted,  to  make  an  af- 
fertion  thereof  infallibly  true  ^wA  de  Jidc ;  yet  by  clear  and 
evident  dedaftion,  it  may  be  made  more  than  probable,  that 
it  was  intended  10  \hQ  Jews  ox  believers  of  the  circumcijion. 
For, 

(1.)  John  was  in  a  peculiar  manner,  aminifter  and  an  apof- 
tle to  the  Jercs  ;  and  therefore  they  were  the  moft  immediate 
and  proper  objefts  of  his  care  ;  James,  Cephas^  and  John, 
gave  to  Paul  and  Barnabas  the  right  hands  ojfellowjkip  ;  that 
theyjhould  go  unto  the  heathen,  and  themfelves  unto  the  circum- 
cifion.  Gal.  ii.  9.  Now  as  Peter  and  James,  (for  it  was 
that  James  of  whom  Paul  here  fpeaks,  who  wrote  the  epiftle, 
the  brother  of  John  being  flain  before)  in  the  profccution  of 
their  apolllefliip  towards  the  Jews,  wrote  epiftles  unto  them 
in  their  difpcrfion,  James  i.  1.  1  Fet*\.  1,  as  Paul  did  to 
all  the  chief  churches  among  the  Gentiles  by  him  planted; 
fo  it  is  more  than  probable,  that  John  v/riting  this  epiflle,  di* 
xzEitAiX  chitfly  and  in  the  firjl  place  unto  them,  who  chiefly 
and  in  the  firil  place  were  the  obje6^s  of  his  care  and  apoftle- 
fhip. 

(2.)  He  frequently  intimates,  that  thofe  to  whom  he  wrote 
were  of  th«m,  who  heard  gf  and  received  the  word  from  the 

beginning ; 


^nd  Places  of  Scriptun  opemd.  a 55 

beginning ;  fo  twice  together  in  this  chap.  v.  7.  I  write  an 
old  commandment  which  ye  hadjrom  the  beginnings  which  ye 
heard Jrom  the  beginning.  No'v  ihat  the  pioinulgaiion  of 
the  gofpel  hid  its  beginning  among  the  Jcws^  and  iis  fiift 
entrance  with  them,  before  the  cor.vcifiun  of  any  of  the 
Gentiles,  which  was  a  myftcry  for  a  feafon;  is  apparent  from 
the  flory  of  the  a6ls  of  the  apollles  chap.  i.  ii.  iii.  iv.  v.  vi.  xii. 
To  the  Jew  Jirji  and  alfo  to  the  Grtek^  was  the  order  divinely 
appointed,  Rom.  i.  16. 

{3.)  The  oppofition  that  the  apoflle  m^kes  between  us  and 
the  worlds  in  this  very  place,  is  fufficient  to  nianifefl  unto 
whom  he  wrote.  As  a  Jew^  he  reckoned  himfeif  with  asd  a- 
mongthe  believing  ^trjyjr,  to  whom  he  wrote;  ^nd  lets  liini- 
felf  with  them,  in  oppofition  to  the  refidae  of  believers  in 
the  world  ;  and  this  is  ufual  with  this  apoftle  :  wherein,  how- 
lie  is  to  be  underftood,  he  declares  in  his  gofpel,  John  xi. 
^1.  52. 

(4.)  The  frequent  mention,  and  cautions,  that  he  makes 
and  gives,  ojfal/e  teachers,  Jeducers,  and  antichnjiss  (which 
in  thofe  firfl  days  were,  il  not  a'l  of  them,  yet  for  the  greateft 
part,  of  the  circumcifion,  as  is  manifeft  from  Scripture  and 
eclefiaftical  flory  ;  of  v,'hom  the  apoflle  faid,  that  they  went 
©ut  from  them,  chap.W.iQ.  and  iv.  1.)  evidently  declares 
that  to  them  in  fpeciai  was  this  epiflle  dire£led,  who  lay  more 
open,  and  were  more  obnoxious  to  the  feducements  of  their 
countrymen,  than  others. 

Now  this  being  thus  cleared ;  if  withal  ye  will  remind  what 
was  faid  before,  concerning  the  inveterate  hatred  of  that 
people  towards  the  Gentiles,  and  the  engrafted  opinion  they 
liad,  concerning  their  own  fole  interejl  in  the  redemption  pro- 
cured  and  purchafed  by  their  MefTiah ;  it  will  be  no  difficult 
thing  for  aay,  to  difcern  the  aim  of  the  apoftle  m  this  place, 
in  the  expreffion  fo  much  fluck  at.  He  (faith  he)  is  the  pro- 
pitiation  oj  our  fins ;  that  is,  our  fins  who  are  believers  of  the 
Jews;  and  leif  by  this  affertion,  they  fhould  take  cccafion  to 
confirm  themfelves  in  their  former  error;  he  adds,  and  not 
for  ours  only,  but  alfo  for  the  fins  of  the  zohole  world  i  or  the 
children  of  God  throughout  the  world,  as  John  y\.  ,51.  52. 
of  what  nation,  kindred,  tongue,  or  language  foever  they 
were.  So  that  we  have  not  here  an  oppohticn,  betv.'ccn  the 
efleftual  falvation  ot  all  believers,  and  the  ineffeftual  rcdennp- 
tion  of  all  others;  but  an  extending  of  the  fame  Cocc-iuai 
redemption,  which  belonged  to  the  Jews  behevers,  to  all 
other  believers,  o^i  the  children  of  God  ihroiJghout  the 
whole  world,  2,  For 


^80     i  Ohje-^ions  particularly   anjiveredt 

2.  For  the  aim  and  intention  of  the  apoftle  in  thefe  words, 
It  is  to  give  confolation  to  believers,  againft  their  fins  and 
failings  :  if  any  man  fin,  we  have  an  advocate  with  the  Father^ 
Jefus  Chriji  the  righteous  ;  and  he  is  a  propitiation  for  our  fins. 
The  very  order  and/eries  of  the  words,  without  further  en- 
largement, proves  this  to  be  fo  :  and  that  they  were  believers 
only  to  whom  he  intended  this  confolation,  that  they  ihould 
not  defpair  nor  utterly  faint  under  their  infirmities,  becaufe 
of  a  fufficient,  yea  cfFcftual  remedy  provided,  is  no  lefs  evi- 
dent ;  tor,  (i.)  They  only  have  an  advocate  ;  it  is  confelTed, 
that  believers  only  have  an  intereft  in  Chrift's  advocation, 
{2.)  Comfort  in  fuch  a  cafe,  belongs  to  none  but  them  ;  unto 
others  in  a  flate  and  condition  of  aHenation,  wrath  is  to  be 
denounced,  John  iii.  36.  (3.)  They  are  the  little  children  to 
whom  he  writes,  ver/e  1.  whom  he  defcribes  verje  12,  13.  to 
haVQ  their  Jins forgiven  them/^r  his  name  s Jake,  and  to  have 
known  the  Father.  So  that  the  aim  of  the  apoftle  being,  to 
inake  out  confolaiion  to  believers  in  their  failings ;  he  can 
fpeak  of  qone  but  them  only  :  and  if  he  fhould  extend  that 
whereof  he  fpeaks,  [viz.  that  Chrifl  was  a  propitiation,)  to  all 
and  every  one ;  I  cannot  perceive  how  this  can  pofifibly  make 
any  thing  to  the  end  propofed,  or  the  confolation  of  believers. 
Tor  what  comfort  can  arife  from  hence  to  them,  by  telling 
them  that  Chrift  died  for  innumerable  perfons  that  fhali  be 
damned  ?  Will  that  be  any  refrefhment  unto  me,  which  is 
common  unto  me  with  them  that  perifh  eternally  ?  is  not  this 
rather  a  punice-ftone,  than  a  breaft  of  confolation  ?  If  you 
afit,  how  comfort  can  be  given  to  aU  and  every  one,  unlefs 
Chrifl  died  for  them  ?  I  fay,  if  by  all  and  every  one,  you 
mean  all  believers  ;  Chrift  is,  as  in  the  text  afTerted,  a  pro- 
pitiation and  an  advocate  for  them  all  ;  if  all  others,  repro- 
bates and  unbelievers ;  we  fay,  that  there  is  neither  in  the 
death  of  Chrift,  nor  in  the  word  of  God,  any  (olid  fpiritual 
confolation  prepared  for  them;  the  children's  bread  muft  not 
be  caft  to  dogs. 

3.  The  meaning  and  purport  of  the  word  propitiation, 
which  Chrift  is  faid  to  be,  Jor  us,  and  the  whole  world  ;  is 
/lext  to  be  confidered.  The  word  in  the  original  is  hil  A^- 
M OS,  twice  only  ufed  in  the  New  Teftament ;  here,  and 
ikap,  iv.  io.  'The  verb  alfo  iiilaskomai,  is  as  often 
ufed,  viz.  Heh,  ii.  17.  trvinflated  there,  (and  that  properly, 
iconlidering  the  conftruciion  it  is  in,)  to  make  reconciliation  : 
^nd  Luke  xviii.  13.  itis  the  word  of  the  publican,  hilas- 
rUETi   MOI,  ^<?  merciful  to  me.  There  is  alfo  another  word  of 

the 


and  Places  of  Scripture  opened,  j^j 

the  fame  original,  and  a  likefignification,  viz,  Hilasterion;' 
twice  alfo  uled,  Rom.  iii.  25.  there  trandaicd  ^  propitiation  ; 
and  Heb.  ix.  5.  where  it  is  ufed  for,  and  alio  rendered 
the  mercy-feat ;  which  will  give  fome  light  into  the  nieanino- 
oF  the  word.  That  which  Exodus  xxv.  17.  is  called  Cappo- 
reth,  homCapkar,  properly  to  cover  ;  is  here,  (Heb.  ix.  j.) 
called  HILASTERION  ;  that  which  Chrift  is  faid  to  be,  Rom. 
iii.  25.  This  mercy-feat  was  a  plate  of  pure  gold,  two  cubits 
and  a  halt  long,  and  a  cubit  a  halt  broad ;  like  the  uppermofl 
plate  or  board  of  a  table  ;  that  was  laid  upon  the  ark,  iha- 
dowed  over  with  the  wings  of  the  cherubim. 

Now  this  word  CAPPORETH  comes,  as  wa«  faid,  from 
CAPHAR  ;  whofe  firft  native  and  genuine  fenfe  is  10  cover, 
(though  moft  commonly  ufed  to  expiate.)  This  plate  or  mer- 
cy feat,  was  fo  called,  becaufe  it  was  placed  upon  the  ark, 
and  covered  it ;  as  the  wings  of  the  cherubim  hovered  over 
that;  the  myftical  ufe  thereof  being,  to  hide  (as  it  were)  the 
law,  or  rigid  tenure  of  the  covenant  of  works,  which  was  in 
the  ark  ;  God  thereby  declaring  himfelf  to  be  pacified  or  re- 
conciled, the  caufe  of  anger  and  enrairy  being  hidden.  Hence 
the  word  cometh  to  have  its  fecond  acceptation  ;  even  that 
which  is  is  rendered  by  the  apoftle  (Rom.  iii.  2^.  hilaste- 
HI  ON,  placamen,  ox  placamentum,  that  whereby  God  is  ap- 
peafed.  This  it  did  plainly  fignify  ;  being  (hadowed  wiih  the 
wings  oi  the  cherubim,  (denoting  God's  prefence  in  power 
and  goodnefs,)  which  were  made  crouching  over  it,  as  the 
wings  of  a  hen  over  her  chickens.  Hence  is  that  exprefiion 
of  David,  to  truji  under  the  fhadow  of  God's  wings,  Pfal. 
xxxvi.  7.  Ivii.  1.  Ixi.  4.  Ixiii.  7.  xci.  4.  (and  perhaps  that 
allufion  of  our  Saviour,  Matt,  xxiii.  37 .j;  intimating  the  fa- 
vourable proteftion  of  God,  in  mercy  ;  denoted  by  the 
wings  of  the  cherubim  covering  the  propitiatory,  embracing 
that  which  covered  the  bill  of  accufation;  which  typically 
was  that  table  or  golden  plate,  or  covering  before  defcribcd'; 
truly  and  really  Jefus  Chrift,  as  is  exprefsiy  affirmed,  Rom. 
iii.  25. 

Now  all  this  will  give  us  fome  light  into  the  meaning  of  the 
word  ;  and  fo  confequently  into  the  fenfe  of  this  place,  with 
the  mind  of  the  holy  Ghoft  therein;  hilasmos  and  hi- 
lasterion, both  tranflated  di  propitiation,  v^wh  liie  verb  of 
the  original,  (the  bottom  of  them  all  oeing  hilao,  not  ufed  in 
the  New  Teftament  ;  which  \n  Eujiathius,  is  irom  HiEMAl 
LAEIN,  intently  and  with  care  to  look  upon  any  thiug,  like 
the  oracle  on  the  mercy. feat,}  do  fignify  that  which  was  done 


tit  OhjeHioiis  particularly  anfwtrti, 

or  typically  cfFefted  by  the  mercy- feat,  viz.  to  appeafe,  pa- 
city  and  reconcile  God,  in  refpeft  of  averfation  for  fin. 
Hence  that  phrafc,  Heb.  ii.  17.  HILASKESTHAI  tas 
HAMARTIAS;  TOU  LAOU  whicli  the  Latinift  renders  djtf 
j)iarc  peccata  populi,  to  expiate  the  fins  of  the  people  :  (txpi" 
are,  in  this  bufinefs,  is  to  turn  away  anger  by  an  atonement ; 
fo  the  hiitorian,  Sokre  Regis  portenta  cekjlia  cctde  aliqua  it* 
lufiri  expicre^  et  a  femd  in  capita  proctrum  dcpellere.  Suet,  in 
Keren.);  we  render  it  /<?  make  reconciliation  for  the  Jins  of 
ike  people.  The  v/ord  will  bear  both  ;  the  meaning  being, 
to  appeafe  or  pacify,  or  faiisfy  God  for  fin,  ihat  it  might  not 
be  imputed  to  them  tov/ards  whom  he  was  fo  appealed;  hi- 

LASKESTHAI  TAS  HAMARTIAS  TOU  LAOU,  is  aS  much 
as  HILASKESTHAI  TON  THEON  PERI  TON  HAMARTI- 
ON  to  pacify  God  concerning  fin.  Hence  the  word  re- 
ceiveth  another  fignification  :  that  wherein  it  is  ufed  by  the 
publican  Luke  xviii.  13,  hilastheti  moi,  be  merciful 
to  me;  that  is,  let  me  enjoy  that  mercy  from  whence  flows  the 
pardon  of  fin;  by  thy  being  appeafed  towards  me,  and  recon- 
ciled unto  me.  From  all  which  it  appeareth,  that  the  mean- 
ing cf  the  word  hilasmos  or  propitiation^  which  Chrift 
is  faid  to  be,  is  that  whereby  the  law  is  covered,  God  appeafe 
td  and  reconciled;  fin  expiated,  and  the  finner  pardoned; 
whence  pardon  and  remiflfion  of  fin,  is  fo  often  placed  as  the 
produft  and  fruit  of  his  blood-fhedding  whereby  he  was  a 
propitiation,  Math.yiWi.  28.  Eph.  i.  7.  Col.  \.  1/^.  Heb.  ix. 
22.  Rom.  iii.  25.  Rom.  v.  9.  1  John  i.  7.  1  Pet,  i.  a. 
Rev.  i.  5. 

From  that  which  hath  been  faid,  the  fenfe  of  the  place  is 
evident  to  be,  that  Chrift  hath  fo  expiated  fin  and  reconciled 
to  God,  that  the  finner  \%  pardoned  and  received  to  mercy  for 
his  faiie;  and  that  the  law  fiiall  never  be  produced,  or  brought 
forth  for  his  condemnation.  Now  whether  this  can  be  tole- 
rably applied  to  the  whole  world,  {taking  it  for  all  and  every 
man  in  the  world;)  let  all  the  men  in  the  world,  that  are  able, 
judge.  Are  the  fins  of  every  one  expiated  ?  is  God  reconcil- 
ed to  every  one  ?  is  every  finner  pardoned,  fhall  no  one 
have  the  tranfgreffion  of  the  law  charged  on  him  ?  why 
then  is  not  every  one  favcd  ?  Doubtlefs  all  thefe  are  true  of 
every  believer,  and  of  no  one  clfe  in  the  whole  world  ;  for 
ihem  the  apollle  affirmed  that  Chriff  is  a  propitiation  ;  that 
he  might  fhew  from  whence  arifeth  and  wherein  chiefly,  if  not 
only,  confiRs  that  advocation  for  them,  which  he  premifeihas 
the  fountain  of  their  confolation,  even  in  a  prefentation  of 
ihz  atonement  made  by  his  blood.     He  is  alfo  a  propitiation 

only 


and  Places  of  Scripture  opfnej,  221. 

bnly  through  faith,  Rom.  iii.  25.  and  furely  none  have  faith, 
but  believers  ;  and  therefore  certainly  it  is  they  only  iliroiisrh- 
out  the  world,  for  whom  alone  Chrifl;  is  a  propitiaiion.  Un- 
to them  alone  God  fays,  hileos  esomai,  /  zvill  bz 
propitious,  the  great  word  of  the  new  covenant,  Hzb.  viii. 
12.  they  alone  being  covenantees. 

4.  Let  us confidcr,  the  phrafe  holou  tou  iCosmou,  of 
tht  whole  world.  I  fhall  not  declare  how  the  word  world  is 
in  the  Scripture  polysemon,  of  divers  fignifications; 
partly  becaufe  I  have  in  fome  meafure  already  performed  it ; 
l^artly  becaufe  it  is  not  in  itfelf  fo  much  here  infided  on,  but 
only  with  reference  to  its  general  adjun6l  whoU,  the  whok 
ivorld;  and  therefore  we  muft  ipeak  to  the  whole  phrafe  tocre- 
ther.      Now,  concerning  this  exprefTion,  I  fay, 

(1.)  That  whereas,  (with  that  which  is  equivalent  unto  if, 
all  the  world)  it  is  ufed  Teven  or  eight  times  in  the  New 
Teflament ;  it  cannot  be  made  appear  clearly  and  undeniably, 
that  in  any  place  (fave  perhaps  one,  where  it  is  ufed  in  re 
necejfaria)  it  comprifeth  all  and  every  man  in  the  world;  fo 
that  unlefs  fome  circumftance  in  this  place  enforce  that  fenfe 
(which  it  doth  not)  it  will  be  a  plain  wrefting  of  the  words, 
to  force  that  interpretation  upon  them. 

Let  us  then  briefly  look  upon  the  places  ;  beginning  with 
the  laft,  andfo  afcending;  now  that  is  Rev.  iii.  10.  1  zvill 
hep  thee  from  the  hour  of  temptation,  which  fiall  come  e  p  i 
TES  OIKOUMENES  HOLES,  Upon  the  whoU  world;  (ihe 
word  world  \^  other  in  the  original  here,  than  in  the  place 
we  have  before  us :  there  being  divers  words  to  exprefs 
the  fame  thing,  confidered  under  feveral  notions)  where  ihat 
it  cannot  fignify  all  and  every  one  is  evident,  becaufe  fome 
are  promifed  to  be  preferved  from  that  which  is  faid  to  comje 
Upon  it.  Faffing  the  place  of  which  we  treat,  the  nexi  is. 
Col.  i.  6.  which  is  come  unto  you,  kathos  kai  en  panti 
TO  KOSMO,  as  in  all  the  xuorld,  where  all  and  every  man  can- 
not be  underftood,  for  they  had  not  all  then  received  the 
gofpel;  but  only  believers  are  here  fignified,  living  abroad 
in  the  world,  becaufe  the  gofpel  is  faid  to  bring  forth  fruit  in 
them  to  whom  it  comes,  and  there  is  no  true  gofpel  fruit 
without  faith  and  repentance.  Another  place  is  Rom.  i.  u- 
your  faith  is  fpoken  of  en  holo  tO  kosmo,  through' 
eut  the  whole  zuorld;  did  every  one  in  the  world  hear,  and 
fpeak  of  the  Roman  faith  ?  You  have  it  alfo,  Luke  ii.  1.  the.re 
zuent  out  adecreefrom  Cslar  Auguflus  apogp-APHEStiiai 
F  AS  AN  T I N  O I KO  u  M  £  N  E  N,  that  thc  ishoU  rjorld^fJwuld  be 

taxed; 


224  Obje^ions  particularly   &nfi)trtdi 

Hixed :  which  yet  was  but  the  Roman  empire,  fhort  enough 
oF  comprizing  all  fingular  perfons  in  the  world.  It  were 
needlefs  to  repeat  the  reft»  being  of  all  the  fame  indefinite 
importance  and  fignification. 

If  then  the  expreflion  itfelf,  doth  not  hold  out  anj  fuch 
univerfality  as  is  pretended  ;  unlefs  the  matter  concerning 
which  it  is  ufed,  and  the  circumftances  of  the  place  do  re- 
quire it,  (neither  of  which  inforcements  have  any  appear- 
ance in  this  place)  there  is  no  colour  to  faften  fuch  an  ac- 
ceptation upon  it.  Rather  may  we  conclude,  that  all  the 
world  and  the  whole  world,  being  in  other  p'aces  taken  indefi- 
nitely for  men  of  all  forts  throughout  the  world  ;  the  fame 
words  are  no  otherways  here  to  be  underftood ;  fo  that 
HOLOS  HO  KOSMOS,  is  here  no  more  than  ecclesia 
KATHOLIKE;    the  catholic  church. 

(2.)  The  whole  world,  can  fignify  no  more  than,  all  nati- 
ons, all  the  families  oj  the  earth,  alljlejh,  all  men,  all  the  ends 
of  the  world.  Thefe  furely  are  expreflions  equivalent 
unto,  and  as  comprehenfive  oi  particulars  as//z(?  whole  world  ; 
but  now  all  thefe  expreflions  we  find  frequently  to  bear  out 
believers  only,  but  as  of  all  forts  and  throughout  the  world; 
and  why  fhould  not  this  phrafe  alfo  be  affirmed  to  be,  in  ihe 
fame  matter,  of  the  fame  and  no  other  importance?  We 
may  inftance  in  fomc  places,  viz.  All  the  ends  of  the  earth 
havefeenthefalvationofourGod,  Pfal.  xcviii.  3.  All  the  etids 
of  the  world Jliall  remember,  and  turn  unto  the  Lord  ;  and  all 
ihe  kindred  of  the  nations  fhall  worfhip  before  thee,  Pfal.  xxii. 
27.  All  nations Jhallferve  him,  Phi.  Ixxii.  11.  which  general 
expreffions  do  yet  denote  no  more,  but  only  the  believers  of 
all  the  feveral  nations  of  the  world  ;  who  alone  fee  the  fal- 
vaiion  of  God,  remember  and  turn  to  him,  and  ferve  him. 
So  Joel  ii.  28.  I  will  pour  out?ny  Spirit  upon  allfafh,  and  the 
words  again  repeated,  on  the  accomplifliment  of  the  promife, 
A£ls  ii.  17.  alfo  Luke  iii.  6.  ufing  the  fame  expreflion,  as 
part  of  a  fermon  of  John  Baptift  ;  All  fefJi  fiall  fee  the 
falvation  of  God.  What  a  conqueff  (hould  we  have  had  pro- 
claimed, if  it  had  been  any  where  affirmed, — that  Chnft  di- 
ed for  allfefh,  all  nations,  all  kindreds,  8cc.  ?  which  yet  are 
but  liveries  of  believers  ;  though  garments  as  wide  and  large 
as  this  expreffion,  the  whole  world.  Believers  are  cabled  all 
nations,  Ifa.  ii.  2.  and  Ixvi.  18.  yea  all  men,  Titus  ii.  11. 
for  to  them  alone,  the  ialvation-bringing-grace  ol  God  is  ma- 
nifeft.  If  they  then,  the  children  of  God,  be,  as  is  appa- 
rent, in  the  Scripture   phrafe,  all  fefli^  all  nations,  all   ktn* 

dreds, 


dcnd  Places  of  Scri^iurt  optikd  taj 

dreds,  all  the  ends  of  the  world,  all  the  aids  of  the  earth,  all 
me7i  ;  why  not  alfo,  thie  whole  world  ? 

(3.)  The  whole,  world,  doth  (oraetimes  fignify  the  wor/e 
part  of  the  world;  and  why  may  it  not,  hy  a  hke  fynccdoche, 
iignify  the  hetter  pan  thereoF?  Rev.  xii.  9.  The  devil  and 
Satan  which  deceiveth  the  whole  world,  was  cajt  out ;  that  is, 
the  wicked  and  reprobate  in  the  world  ;  others  rejoicinjr  in 
his  overthrov/,  verfe  10.  Alio  1  John  v.  19.  ho  KOSMOs 
HO  LOS,  the  whole  world lieth  in  wickedncjs  ;  where  the  whole 
world,  IS  oppofed  to  them  which  are  of  God,  in  the  beginning 
of  the  verie.     The  contrary  fenfe  you  have,  Col.  i.  6. 

This  then  being  fpoken,  to  clear. the  fignification  of  the  ex- 
prefTion  here  infiited  on,  will  make  it  evident  that  there  is 
nothing  at  all  in  the  words  iheinfclves,  that  lliould  ei.f.rce 
any  to  conceive  that  all  and  every  man  in  the  world  are  de- 
noted hy  them  ;  but  rather  believers,  even  all  that  did  or 
fliould  believe,  throughout  the  whole  world,  in  oppofuion 
only  to  believers  of  the  Jewifli  nation.  Which  that  it  is  the 
meaning  of  the  place,  befides  what  hath  been  clearly  demon- 
flraied,  I  prove  by  thefe  reafons,  viz. 

[l.]  This  place  treateth  not  of  the  ranfom  of  Chrifl,  in  re- 
fpefcl  of  impdration,  but  o'i  application  :  for  it  adirms  Chriu  to 
be  that  by  his  death,  which  he  is  only  by  faiili  ;  as  was  ma- 
nifefled  fiom  Romans  iii.  25.  Alfo  from  application  only, 
arifeth  coniolation.  Now  never  any  faid,  that  the  applicati- 
on of  the  death  of  Chrifl  was  univerfal ;  therefore  this  place 
cannot  have  regard  to  al!  and  every  one. 

[2.]  Chrift  is  here  faid  to  be  a  propitiation,  only  for  fuch 
as  are  intended  in  the  p'ace ;  which  is  apparent  ;  but  now 
believers  only  are  intended^  for  \'i  is  to  give  them  confolati- 
on  in  their  failings  ;  in  which  cafe,  coii-folalion  be'.ongeth  to 
them  alone.  Therefore  it  is  believers  only,  though  ot  all 
forts,  times,  places  and  conditions,  lor  whom  ChnU  is  faid 
to  be  a  propitiation. 

[3.]  This  kind  of  phraie  and  expre(r:on  in  other  places 
cannot  pofhbly  be  tortured  to  fuch  an  extenhon,  as  to  ccrfi- 
prebend  all  and  every  one  ;  as  was  apparent  Iroin  the  places 
before  ailedged.     To  which  add,  Matth.  iii.  5.  then   went 

0Ut  te  hufi  PASA    HE  JOUDAIA,   KAl    PASA  HE  PERICHO- 

ROs  TOuJoRDANOU  all  Judca  and  all  the  region  round 
about  Jordan:  among  whom,  notwithftanding,  the  Fharifces 
rejected  his  baptilrn.  Whv  then  fnouid  it  be  fo  uriJerflood 
here;  efpecidliy  all  circumRances,  (a^  hdth  been  Ihewjd,)  be- 
ing contrarv  to  luch  an  inteipretaiioii  r 

F  f  [4]  Ths 


2 a 6  Objeilions  particularly  anfwertd, 

[4.]  The  moft  clear  parallel  places  in  the  Scripture,  are 
oppofite  to  fuch  a  fenfe  as  is  impofed  ;  fee  Col.  i.  6.  John 
xi.  51.  52. 

[5.]  11  the  words  are  to  be  underflood,  to   fignify   all  and 
every  one  in   the  world  ;  then  is  the  whole  affei  tion  ufelefs, 
as  to  the  chief  end  intended,  viz.  to  adminifter  confolation 
to  believers.     For  what  confolation  can  arife  from  hence  un- 
to any  believer,  that  Chrift  was   a   propitiation  for  them  that 
perifh  ?     Yea  to  fay  that  he  was  a  fufficient  propitiatioti   for 
them,  though  not  efFeftual,  will  yield  them  no  more  comlort, 
than  it  would  have  done  Jacob  and  his  fons,  to   have   heard 
from  Jofephy  that  he    had   corn  enough  fufficient  to  fuftain 
them,  but  that  he  would  do  fo,  was    altogether  uncertam  ; 
for  had  he  told  them,  he  would  fuftain  them  fufficiently,  tho* 
not  efFe6lually  ;   they   might   have   flarved,    notwithftanding 
his  courtefy.  The  whole  world  ih^n  in  this  place,  is  the  whole 
people  of  God  (oppofed  to  the  Jewifh   nation)  fcatiered   a- 
broad  throughout  the  whoU  worlds  of  what  nation,  kindred, 
tongue  or  family  foever  ;  who  are  fome  of  all  forts,  not   all 
of  every  fort  ;  fo  that  this  place  makes  nothing  for  general  rC' 
demption. 

Some  few  objeftions  there  are,  which  are  ufually  laid  a- 
gainft  our  interpretation  of  this  pafTage  of  the  apoftle  ;  but 
they  are  all  prevented  or  removed  in  the  explication  itfelf;  fo 
that  it  Ihdll  fuffice  us  to  name  one  or  two  of  them,  viz. 

ObjeB.  1.  It  is  the  intention  of  the  apoftle  to  comfort  all, 
in  their  fears  and  doubts  ;  but  every  one  in  the  world  may 
be  in  fears  and  doubts  :  therefore  he  propofeth  this,  that  they 
all  may  be  comforted. 

Anf.  The  a// that  may  be  in  fears  and  doubts,  in  the  bufi- 
nefs  of  confolation,  muft  of  neceflity  be  reftrained  to  belie- 
vers ;  as  was  before  declared. 

ObjeSi.  2.  All  believers  are  comprehended  in  the  firft 
hr2inch,  for  our  fins  ;  and  therefore  in  the  increafe  and  ex- 
tenfionof  the  affertion,  by  didding  Jbr  the  Jins  of  the  zuhole 
world,  all  others  are  intended. 

Anfzu.  1.  In  the  firft  part,^  the  believing  Jews  alone  are 
intended  ;  of  whom  John  was  one  ;  and  the  addition  is  not 
an  extending  of  the  propitiation  of  Chrift,  to  others  than  belie- 
vers, but  only  to  other  believers.  2.  If  it  might  be  granted, 
ihat  in  the  firft  branch  all  believers  then  living  were  compre- 
hended, who  might  prefently  be  made  partakers  of  this  com- 
fort by  truth  ;  yet  the  increafe  or  accelTion  muft  be  by  ana- 
logy, only  thofe  who  were  to  be  in  after  ages,  and  in  remoter 

places 


and  Places  of  Scripturg  opened,  127 

places  than  the  name  of  Chrift  had  then  reached  unto  ;  even 
all  thofe  who,  according  to  the  prayer  of  our  Saviour,  John 
xvii.  20.  fliould  believe  on  his  name,  to  the  end  of  the  wurld. 
And  thus  the  two  main  places  produced  lor  the  confirmaiion 
of  the  firft  argument,  are  vindicated  from  the  laife  glolles  and 
violent  wrellings  of  our  adverfaries  ;  the  reft  will  be  eafily 
cleared. 

3^/y.    The  next   place  urged  in  the  argument  is    John  vi. 
51.  where  our  Saviour  affirms,  that  he  will  give  his  JUJh  for 
the  Ifeojthc  world.  This  giving  ot  himfelf,  was  the  fan6tilying 
and  offering  up  himfelf  an  acceptable  oblation,    for   the  fins 
of  them  for  whom  he  lufFered  ;  his  intention  being  ihai  they, 
for  whom  in  dying  he  fo  offered  himfelf,  might  have  life    e- 
ternal  thereby  :  which  becaufe  it   was  not  for  the  Jews  only, 
but  alfo  for  all  the  t\tQi  of  God  every   where ;    he  calleth 
them  the  world.     That  the  world  here  cannot  fignify  all  and 
every  one  that  ever  were  or  fhould  be,  is  as  manifefl  as  if  it 
were  written  with  the  beams  of  the  fun,   and  that  becaufe  it  is 
made  the  objeft  of  Chrift's  intendments,  to  purchafe  for  them 
and  to  beftow  upon  them  life  and  falvation.     Now  I  afk  whe- 
ther any  man  not  bereaved  ot  all  fpiritual  and  natural   fenfe, 
can  imagine,  that  Chrifl  in  his  oblation  intended  to  purchafe 
lifeand  falvation,  for  all  ihem  whom  he    knew  to  be  damned 
many  ages  before ;    the   irreverfible  decree  of  wrath  being 
gone  forth  againft  them  ?     Or  who   dares   once  affirm,  that 
Chrift  gave  himfelf  for  the  life  ot  them  who,  notwithftanding 
that,  by  his  difappointment,  do  come  fhort  of  it  to  eternity  ? 
So  that   if  we  had  no  other  place,  to  manifeft  that  the  word 
world  ^o\\i  not  always  fignify  all^  but  only  fome  of  ail  forts, 
as  the  eleft  of  God  are,  but  this  one  produced   by  our  adver- 
faries to  the  contrary  ;  I  hope  with  all  equitable  readers,  our 
defence  would  receive  no  prejudice. 

^thly.  Divers  other  places  I  find  produced  by  T.  M.  chap, 
xiv.  0/  the  univerfality  of  Jree  grace  ;  to  the  pretended  end  in 
hand  ;  which,  with  that  whole  chapter,  fhall  be  briefly  con- 
fidered.     And, 

1.  The  firft  infifted  on  by  him,  is  2  Cor.  v.  19.  "  God 
"  was  in  Chrift  reconciling  the  world  unto  himfelf,  not  im- 
"  puting  their  trefpafTes  unto  them." 

An/.  (1.)    Really,  hemuft  have  no  finall  confidence  of  his 
own  ftrength,  and  his  readers  weaknefs,  who  from  this  place 
Ihall  undertake  to  conclude  the  univerfality  of  redemption  . 
and  that  the  world do(h  here  fignify  all  and  every  one  the.ein 
They  who  arc  called  the  world,  verfe   19,  are  termed  us' 

verfe' 


ft 88  OhjeBions  pdtticularly   anfmrtd 

verfe  t8.  \it.hatk  reconciled  v^  to  himfelf  by  Chrijl ;  ^%  alfo 
verfe  21.  where  they  are  turther  defcribed,  by  Chrift's  being 
nade  Jin  for  ihem,  and  their  being  made  the  right doufmfs  oj 
God  in  him.  Are  thefe  things  true  ot  all  in  the  world  ?  If  this 
text  may  receive  any  light,  from  what  is  antecedent  ard  con- 
lequentunto  it ;  if  the  word,  any  interpretation  from  thofc 
expreffions  which  are  direftly  expofitory  of  it ;  by  the  "WOTld. 
here,  can  be  meant  none  but  eleft  believers. 

(2.)  Qod's  Teconciling  the  world  unto  himjelf,  is  defcribed 
evidently  eitber  to  confiftin,  or  heceflarily  to  infer,  a  non- 
imputation  cj  fin  to  them,  or  to  that  world ;  which  is  further 
interpreted  to  be  an  imputation  of  the  righteculnefsof  Chrift, 
verfe  21.  '  Now  in  thefe  two  things  confifteth  the  bleffednefs 
of  julfification  in  Chrift,  Rom.  iv.  6,  7.  Therefore  this 
'\A-\o\e  worlds  which  God  in  Chrift  reconcileth  to  himfelf,  is 
■  a  blefted  juftified  worM  ;  not  all  and  every  one  of  the  fons  of 
men  that  ever  were,  are,  or  fliall  be  in  the  world ;  the  greateft 
jpart  of  whom  lie  in  evil. 

(3.)  This,  God  in  Chrift  reconciling^  holdeth  out  an  a6lual 
work  of  reconciliation  ;  now  this  muft  be  either  an  abfolute 
reconciliation,  or  a  conditionate.  If  abfolute,  why  are  not 
all  aHually  and  abfolutely  reconciled,  pardoned,  juftified  ? 
J^  conditionate  ;  then,  1.]  ho\y  can  a  conditionate  reconciHa' 
iion,  be  reconciled  with  that  which  is  aBual  ?  2.]  Why  is 
no  condition  here  mentioned  ?  3.]  What  is  that  condition  ? 
Is  it  faith  and  believing  ?  Then  the  fenfe  of  the  words  muft 
be,  either,  [1.]  God  was  in  Chrift,  reconciling  a  believing 
world  unro  himfelf;  of  which  there  is  no  need,  for  believers 
are  reconciled  :  or  [2.]  God  was  in  Chrift,  reconciling  an 
unbelieving  world  unto  himfelf,  upon  condition  that  it  do 
be'iieve  ;  that  is,  upon  condition  that  it  be  not  unbelieving  ; 
that  i?,  that  it  be  reconciled  ;  is  this  the  mind  of  the  Holv 
Spirit?  ;  '      • 

(4.)  If  this  reconciliation  of  the  world  confift  (as  it  doth) 
in  a  not-imputation  of  ftn;  then  this  is  either  of  all  their  fms, 
or  only  of  fome  fins ;  if  of  fome  only,  then  Chrift  faves  only 
from  fome  fins;  if  of  all,  then  of  unbelief  alfo,  or  it  is  no 
fin  ;  then  all  the  men  in  the  world  muft  needs  be  faved,  as 
whofe  unbelict  is  pardoned.  The  world  here  then,  is  only 
the  world  of  bleffed  pardoned  believers,  who  are  made  the 
jirhteoufncfs  of  God  in  Chrift. 

That  which  T.  M.  bringeth  to  inforce  tlie  oppofite  fignifica- 

ticn  of  the  word,  is  in  many  words  very  little.  Much  time  hp 

Jf  end:,  with  many  uncouth  expreflipps,  to  prove  a  two-fold 

i  '^■'■■-  reconciliation 


and  Places  of  Scnptuvf  opened*  229 

reconciliation  intimated  in  the  text  ;  the  firft  cf  God  to  us  by 
Chrift,  the  other  o\  us  to  God  by  the  Spirit  ;  ^vhich  we  alfo 
grant ;  though  we  do  not  divide  them,  but  make  them  feveral 
parts  of  the  lame  reconciliation,  ihe  former  bi^in^  tl^g  rule  of 
the  latter.  For  to  whomioevcr  God  is  reconciled  in  and  hv 
Chrift,  they  ftiall  certainly,  every  one  of  them,  be  reconcil- 
ed to  God  by  the  Spirit  :  God's  reconciliation  to  tiiem,  con- 
filling  in  a  not-imputatior,  ct  their  fins  ;  their  reconciliation 
nnto  iiim,  in  an  acceptance  of  that  non-imputation  in  Jefus 
Chn^-  And  as  the  former  is  the  rule  of,  io  it  is  the  chief 
rootive  unto,  the  latter ;  being  the  iubj?61  or  matter  of  the 
raefTacre  in  the  gofpel,  whereby  it  is  cfFe6fed.  So  the  aiTerti- 
on  of  this  two-fold  reconciliation,  or  rather  (wo  branches  of 
the  fame  compieat  work  of  reconciliation,  eilablifheth  our  per- 
fuafion,  that  the  world  can  betaken  only  for  the  eleft  therein. 

But  he  brings  farther  light  from  the  context,  to  ifrengthen 
his  interpretation.  For  (faith  he)  thofe  of  the  world  here, 
are  called  ;^^?7,  verfe  11.  me",  that  muft  appear  before  the 
judgment-feat  of  Chrift,  verfe  10.  that  were  dead  ver.  14.  that 
ought  to  live  unto  Chrift,  ver.  15.  therefore  all  men.  Anfw, 
Now  ho7nini  homo  quid  interejl  ?  Hov,?  eafy  is  it  for  fome  men 
to  prove  what  they  pleafe  ?  Only  let  me  tell  you,  one  thing 
moreis  to  be  clone,  that  the  caufe  may  be  yours  ;  viz.  a  prov- 
ing that  the  ele£t  of  God  are  not  men,  that  they  may  not  ap- 
pear before  the  judgment-feat  of  Chrift,  that  they  were  not 
dead,  that  they  ought  not  to  live  to  Chrift;  this  do,  or  you 
lofe  the  reward. 

But  he  adds,  of  the fe  fovic  are  reconciled  to  God,  verfe  18. 
Anfw.  Moft  talfe,  that  there  is  any  limitation  or  reftri6tion  of 
reconciliition,  to  fome  of  thofe  concerning  whom  the  apoftle 
treats;  it  is  rnther  evidently  extended  to  all  of  them.  But^ 
fays  he,  [omr.  are  not  reconciled,  verfe  11.  Anfw.  Not  a 
word  of  any  fuch  thing  in  the  text  ;  nor  can  the  lea  ft  colour 
be  poiTiWy  wrefted  thence,  for  any  fuch  affertion.  Many  cor- 
rupt ihe  word  of  God. 

2.  Afecond  place  heurgeth,  is  John  i.  9.  *'  Thatv/as  th.e 
"  true  light  which  lighterh  every  man  that  cometh  into  the 
'*  world."  This  tuorid  (faith  he)  is  the  world  of  m.ankind, 
verfe  4.  made  by  Chrift,  verfe  3.  which  was  his  own,  bv 
creation,  mercy  and  purchafe  ;  yet  received  him  not,  verfe 
3,  ID,  11  ;  therefore  it  is  maniVeft,  that  there  is  life,  and 
that  Chrift  died  for  all. 

Anjw.  That  by-^che  world  here  is  meant,  not  rnen  in  the 
world,  all,  or  fome,  but  the  habitable  part  of  the  earth  ;  is 

more 


8 30  ObjeBions  particularly  anfwered, 

more  apparenr,  than  can  well  admit  of  proof  or  illuftration. 
The  phraie  of  coming  into  the  world,  cannot  poflioly  be  o- 
therwife  apprehended  ;  it  is  as  much  as  born,  and  coming  to 
breathe  the  common  air.  Now,  among  the  expofitions  of  this 
place,  that  feems  mod  confonant  and  agreeable  to  the  dif- 
courle  of  the  apoPJe,  with  other  expreflions  here  ufed, 
which  refers  the  word  erchomenon,  C(;;«zV7^,  unto  PHos, 
light;  and,  not  to  ANTHROPON,  man,  with  which  it  is 
vulgarly  efteemed  to  agree  ;  fo  that  the  words  ftiouldbe  ren- 
dered, that  was  the  true  light  which,  coming  into  the  world, 
lighteth  every  man.  Thus  John  iii.  i(^.  light  is  come  into  the 
world  ;  and  John  xii.  46.  lam  come  a  light  into  the  world; 
parallel  expreihons  unto  this.  So  that  from  the  word  world, 
nothing  can  hence  be  extorted,  for  the  univerfality  of  grace 
or  ranlom.  The  whole  weight  then  muft  lye  on  the  words, 
tvery  man;  which  yet  J".  iVf.  doth  not  at  ail  infift  upon  : 
and  if  any  other  fliould,  the  word  holdmg  out  aftual  illumina- 
tion, can  be  extended,  in  its  fubjeft,  to  no  more  than  indeed 
are  illuminated. 

Chrift  then,  coming  into  the  world,  is  faid  to  enlighten  e- 
very  man  ;  partly,  becaule  every  one  that  hath  any  light, 
hath  it  from  him  ;  partly,  becaufe  he  is  the  only  true  light 
3iid  fountain  ol  illumination,  fo  that  he  doth  enlighten  e- 
very  one  that  is  enlightened  ;  which  is  all  the  text  avers,  and 
is  by  none  denied.  But  whether  all  and  every  one  in  the 
world,  before  and  after  his  incarnation,  were,  are,  and  fhall 
be  aftually  enlightened  with  the  knowledge  of  Chrill,  by  his 
coming  into  the  world  ;  let  Scripture,  experience,  reafon, 
and  fenfe  determine.  And  this  in  brief  may  fuffice  to  mani- 
fefl  the  weaknefs  of  the  argument  for  univerfal  redemption, 
from  this  place  ;  waving  for  the  prefent,  not  denying  or  op- 
pofing  another  interpretation  of  the  words ;  rendering  the  cn- 
liohtning  here  mentioned,  to  be  that  of  reafon  and  underfland- 
ing  communicated  to  all ;  Chrift:  being  propofed,  as  in  his 
fiivine  nature,  the  light  of  all,  even  the  eternal  wifdom  of  his 
Father. 

3.  A  third  place  is  John  i.  29.  Behold  the  Lamb  of  God 
which  takzth  away  the  fins  of  the  world:  and  this  (faith  he}  is 
fpoken  of  the  world  in  general. 

Anfw.  (1.)  If  it  fhould  be  fpoken  of  the  world  in  general ; 
yet  nothing  could  thence  be  inferred,  to  an  univerfality  ol  in- 
dividuals. (2.)  That  Chrift  is  he,  ho  airon,  uhichtak- 
eth  away,  (beareth,  purgeth,  pardoneth  (as  the  word  is  ufed, 
g  Sam.  xxiv.  lO.J  taketh  away  by  juftificaiion  that  it  Ihould 

not 


and  Places  of  Scripture  opened.  231 

not  condemn,  by  fanfllfication  ihat  it  fhould  not  reign,  by  glo- 
rification that  it  fhould  not  be,)  ten  hamartian,  the  fin 
(gieat  fin,  original  finj  tou  KosmOU  of  the  world,  fcom' 
mon  to  all,)  is  mofl  ceytdin  ;  but  that  he  t..keth  it  away 
from,  beareth  it  for,  paidoneth  it  unto,  purgeth  it  out  of  all 
and  every  man  in  ihe  world  ;  is  not  in  the  leafl  manner  inti- 
mated in  the  text,  and  is  in  iifelf  exceeding  falfe. 

4.  John  iii.  17.  is  by  him  in  the  next  place  urged  ;  God 
fent  not  his  Son  into  the  world  to  condemn  the  worlds  hut  that 
the  world  through  him  nnoht  be  javed. 

Anfw.  (1.)  A  notable  an  tan  aklasis,  or  eminent 
inverfion  of  the  word  worlds  in  this  place  ;  was  before 
obferved  ;  like  that  of  chap,  i.  10.  he  zvas  in  the  world,  ar 
on  the  earth,  a  part  of  it  ;  and  the  world  was  made  by  him, 
the  whole  world,  with  all  things  therein  contained  ;  and  the 
world  knew  him  not,  or  the  moff  of  men  living  in  the  world. 
So  here,  by  the  world,  in  the  firfl:  claufe,  that  part  of  the 
world  wherein  our  Saviour  converfed,  hath  the  name  of  the 
whole  afTigned  unto  it;  in  the  fecond,  you  may  take  it  for  all 
and  every  one  in  the  world,  if  you  pleafe  (though  from  the 
text  it  cannot  be  enforced  ;)  for  the  prime  end  of  our  Savi- 
our's coming,  was  not  to  condemn  any,  but  to  fave  his  own, 
much  lefs  to  condemn  all  and  every  one  in  the  world,  out  of 
which  he  was  to  fave  his  eleft:  in  the  third  claufe,  they  only 
are  defigned,  whom  God  fent  his  Son  on  purpofe  to  fave  * 
as  the  words  evidently  hold  out.  The  faving  then  of  them 
who  are  called  the  world,  was  the  very  purpofe  arid  defign  of 
God's  fending  his  fon.  Now  that  thefe  are  not  all  men,  but 
only  believers  of  Jews  and  Gentiles  throughout  the  world, 
is  evident;  [1.]  Becaufe  all  are  not  faved  ;  and  the  Lord 
hath  faid  he  will  do  all  his  pleafure,  and  his  purpofe  (hall 
fland.  [2.]  Becaufe  the  mofl  of  men  were  a:  the  inflant  ac- 
tually damned  :  did  he  fend  his  Son  that  thev  might  be  fav- 
ed ?  [3.J  Becaufe  Chrifl  was  appointed  for  the  .-^11  of  fome, 
Luke  ii.  34.  and  therefore  not  that  ail  and  every  one  might 
be  faved.  [4.]  The  end  of  Chrift's  aaual  exhibition  and 
fending  in  the  flefh,  is  not  oppofite  to  any  of  God's  eternal  de- 
crees ;  which  were  eternally  fixed,  concerning  the  condemna- 
tion of  fome  for  their  fins  ;  did  he  fend  his  Son  to  fave  fuch  ? 
doth  he  aft  contrary  to  his  own  purpofes,  or  fail  in  his  under- 
takings ?  The  faved  world,  is  the  people  of  God  fcattered  a- 
broad  throughout  the  world. 

S-  John  IV.  42.  and  1  John  iv.  14.  with  John  vi.  ri. 
(which  v\ras  before  confidered)  are  alfo  produced  by   T,  M. 


2Q2  ObjeBions  particularly   anfwered, 

in  all  which  places  Chrlft  is  called  the  Saviour  of  the  world. 

Anjzu,  ChriR  is  Uxd  to  he  the  Saviour  ol  ihe  world  ;  either 
firlt,  becaufe  there  is  no  other  Saviour  for  any  in  the  world, 
and  becaufe  he  faves  all  that  are  faved,  even  the  people  of 
God  fnot  the  Jtws  onlyj  all  over  the  world  :  or  fecondiy, 
becaufe  he  doth  a^iually  fave  all  the  world,  and  every  one 
in  it.  If  in  this  latter  way,  vici/h  Mr.  More  ;  it  in  the  for- 
mer, MENOMEN  HOSPER  EMEM  we  aie  ftill  where  we 
were. 

The  urging  of  John  xii.  46.  /  a?n  come  a  light  inid  the 
worlds  in  this  bujinefs,  deferves  to  be  noted,  but  not  anuver- 
ed.  The  following  places,  John  iii.  16,  17.  1  John  ii. 
I.  2.  have  been  already  confidered.  Some  other  texrs  are 
produced  ;  but  fo  exceedingly  wrefted,  (tiangely  perveiied^ 
and  fo  extremely  ufelefs  to  the  bufinefs  in  hand,  that  I  dare 
not  oake  fo  hold  with  the  reader's  patience,  as  once  to  give 
him  a  repetition  ot  them. 

And  this  is  our  defence  and  anfwer,  to  the  firrt  principal 
argument  of  our  oppofers;  with  our  explicauon  of  al)  thofe 
texts  of  Scripture,  which  they  have  wreded  to  fupport  it ; 
the  bottom  of  their  ftrength  being  but  the  ambiguity  ak  one 
word.  L^t  the  chriilian  reader  try  all  things,  and  hold  fafi 
that  which  is  good. 

CHAP.    IV. 

Anfwer  to  the ftcond  general  ohjeBion^  or  argument  for  the  urd- 
verfality  of  redemption. 

THE  fecond  argument,  wherev/ith  our  adverfaries  make 
no  lefs  tlouriih  than  with  the  former,  is  raifed  from 
thofe  places  of  Scripture,  where  there  is  mention  made  of  all 
7nen  and  every  man,  in  the  bufinefs  of  redemption.  With 
thofe  bare  an^  naked  words,  attended  with  fwelling  vain  ex- 
preffions  of  their  own  ;  they  commonly  rather  proclaim  a 
viftorv,  than  fludy  how  to  prevail.  Their  argument  needs 
not  10  be  drawn  to  any  head  or  form,  feeing  they  pretend  to 
plead  Irom  exprefs  words  of  Scripture  ,  wherefore  we  ihall 
only  confider  the  feveral  places  by  them  in  this  kind  ufually 
produced  ;  with  fuch  enforcements  of  their  fenfe  from  them, 
as  by  the  ableft  of  that  pcrfuafion  have  been  uied.  The  chief 
places  infilled  on  are,  1  Tim.  ii.  4,  6.  2.  Pet.  iii.  9.  Heb. 
ii.  q.  2  Cor.  V.  14,  15.  1  Cor.  xv.  22.  Rom.  v.  18. 

For 


Fnr  \\ic  ule  ii^d  figntfica'ioii  of  the  word  aii  in  Scripurc . 
n-^  r.;uch  hath  been  id'id  aiieiHy  by  many,  tb.*'  it  were  neeci)  ?(•; 
"'  ^;c  lo'infilfc  upon  it  ;  (jiiicihing  ally  to  ihis  purpcf.*, 
:,  si;  brenfpo  ken  before  i  and  that  abi\-ich:idy  {ulHcien?  f^ 
inan!t\?Q,  that  m  ltrtn;^th  of  urpiimcnx  c^Jii  be  w'jkcn  iron]  -h^' 
Willi  nidi.  \Vh*iQ^oi-c  1  {hill  fcpp'y  myi'^lf  onfy  jo  < 
aiiiMauon  of  the  paiticul^^r  pl2CCi  uryeJ  ;  and  the  ol.'ic 
iron-.  t!jem  raiidd. 

i.  The  fird  and  Ciiict  nit?  i:^,  »  Ti'im.  ji.  ^,  6.  Cc^u  r^'i' 
have  all  men  to  be  faved^  and  to  co-nr  unto  the  hno!i>l?fi^e  of  liif. 
truth ;  Chrijl  fyaoe  himfdj  a  ranfom  jot  all,  to  he  t'^jlijkd  in  avr 
time  i  hence  thsy  dra^v  this  ar!>umenf,  (Rem  aCia  jynod } 
VIZ.  1}  Oad  will  hav2  ai!  nien  to  be  iaved,  thf^n  Chrsit  ditii 
iL;«  all  ;  bat  God  wiii  have  all  men  lo  be  iaved,  and  c:>me  lo 
the  knowledge  of  the  triuh  ;  thirehrfe  ChriH  died  icr  aii 
men. 

Anfw,  ift.  Thp  v^ho'e  llrpntTfh  of  this  arf-umen^  lies  m 
the  ambiguity  of  the  word  all  ;  vvldch  bein;?  of  various  fignt- 
'icanons,  and  to  b'f  interpreted  fuitably  to  the  i-R'^ircr  in  hand, 
r-iij  the  thingn  and  nerions  '.viiereot  ic  is  fpoken  ;  the  whole, 
iTsay  be  f^ranicd,  or  Cevera!  piopofiiions  denied,  accL'rdjng  a.'j 
t'if*  acceptation  of  the  wcrd  is  enforced  on  us.  That  all  cr 
oilmen,  do  not  alu'ays  comprehend  a!  and  ^very  man  thai  wee 
preorihsll  be,  m^y  be  made  apparent  by  near  five  hundred 
inflsnces  from  the  Scripture.  Taking  then  ^// and  all  men, 
dijlributively  ffjr  iome  of  a'l  forts  ;  we  grant  the  whole  ;  tdk- 
i;»fT  tl  em  cc'Uclzvely  for  all  of  al!  (ortg,  wtr  demy  {heminor,  viz, 
that  God  will  b?>ve  them  a'l  to  be  favcd.  To  make  our  densjl 
of  this  appear  to  bean  evident  f-ath,  arid  a^'reeahle  to  >.')e  mind 
of  the  huly  Gholt  in  <his  place;  tvvoihiiigs  iniiil  h'c  conOirr- 
ed,  xnz  what  is- ihiu  a'jV/ of  God  here  ^ieniif>nec',  vi'i^-ch/ 
he  wilieih  all  to  be  faved  ;  and  v/iio  are  the  all,  oc  v.-ho  ;i 
the  apoilie  is  in  this  place  treatir.ff. 

1.  The  mfl  cii  God  is  ufualiy  diftin^f^uiOit'd  into  his  willir,. 
fending  and  his  zuzii  commandir^g  :  ox  rdther  ti)st  word  is  u!4i 
in  reference  iinio  God,  in  ihi.<>  two  ff>]d  no  ion,  tiz.  for  bis 
pu'pofe,  what  lie  will  do;  and  h>r  his  approbation  of  what 
we  do,  with  liis  comiDand  thereof.  Let  iinw  our  oppofers 
take  their  option,  in  svhefher  fu^n  ficdiion  ih.e  wdl  ul  G  .•:! 
:'h-h'  be  here  nudeiifooJ,  or  hovv  {iv:^  vviiledi  the  falvaion   oj 

-'■(,)i?.h-.  ^.h^ 


ih  :' 

»  ' '  -* 

'.un'a. 

^.^  Aj^?i 

■,  v.H 

lib 

1  ' 

;?  wd! 

app 

(Ov'l 

Hi 

;h?ri    1 

he 

::n! 

!e 

oi  ih- 

234  Ohjcdio  ns  pa  r tic :i lasly  a  nfzut  red, 

words  is  tills :  Gad  commandeth  all  men  to  ufe  the  means 
whereby  they  may  obtnin  the  cnd^  or  falvition,  the  perfoini- 
ar;ce  whereof  is  acccpre-bic  to  God,  in  any  or  all ;  and  fo  it  is 
the  fame  widi  ihat  o\  the  apoill's  in  snoiber  piacei  God  cojii- 
manddh  all  mtn  tvcry  zchcre  to  itpent,  N^nv  if  this  be  ths 
vvav  whereby  God  wi!!:'ih  the  (alvanon  of  all,  here  nrjiuion. 
ed  ;  then  certainiv  (hole  all  can  pofiTibly  be  no  more,  than  to 
whom  he  gran^eih  and  revealeih  the  ii;eans  of  grace  ;  which 
are  indeed  a  great  many,  but  yet  not  the  one  hundredth  parr. 
cf  ihe  cofterhy  of  Aiam,-  Befides,  taking  God'^  icilling  the 
f^^ivdiion  ot  infH  in  this  Cenie,  ive  deny  ihcjtqael  of  the  firit 
propofition,  viz  tbat  Chrilldied  lor  as  njany,  as  God  ibus 
wilieth  Ihoiild  be  tived.  The  f.vundation  ol  God's  coniraand 
unto  men,  to  ufe  the  means  gx^mcA  iheni,  is  not  C  brill's  dy- 
ing for  thera  in  pariicular  :  but  the  connexion  which  himfelf 
by  his  decree  hath  fixed  between  ihefe  two  things,  laith  and 
fdivation;  the  death  of  Cliriit  being  abundantly  fufficient,  Icr 
the  holding  oat  oi  tiiat  connexion,  unio  a!i ;  there  being  e- 
nough  in  it,  to  hwc  all  bciievers. 

(2.)  il  the  will  of  God,  betaken  for  his  efFicacious  will  ; 
the  will  of  his  purpofe  and  good  pleafure  ;  (as  truly  to  me 
it  (eems  exceedingly  evident,  that  this  is  here  intended  ;  be- 
caufe  the  will  ot  God  is  made  the  ground  and  bottom  ot  our 
fuppiications;  a3  if  in  theft:  our  prayers,  we  fhould  fay  only, 
Tny  Will  be  done,  which  is  to  have  them  all  to  be  faved  ; 
now  we  have  a  promife  to  receive  of  God,  whatfocver  we  ail: 
according  to  his  will,  1  John  iii.  22  and  v.  14.  and  therefore 
this  will  of  God,  which  is  here  propofed  as  the  ground  of  our 
prayeis,  muit  needs  be  his  effeftual  or  rather  efficacious  will, 
which  isa!v.M)s  accompliihed  ;)  ii  it  be  (I  fav)  thus  taker:, 
then  certainly  it  muff  be  lululled,  and  all  thofe  faved,  whom 
he  would  have  h'^ed  ;  for  whaifoever  God  can  do,  and  will 
do,  thai  fhall  certainly  come  to  pafs  and  be  etre6led.  That 
God  can  fave  all,  (nut  confidering  his  decree,)  none  doubts  ; 
and  that  he  will  favc  ail  is  liere  affiiraed  ;  therefore  it  thefe 
all  here,  be  all  znd  every  one,  all  and  every  one  fhall  cer'ajniy 
be  hjved:  for  xvhohath  refijlidhis  will?  f^om.  ix.  19.  Hckcuk 
done  whatjoevcr  lit  pUaf.d,  Vu\.  ex  v.  3.  He  dcilz  according  to 
his  z'Jill,  in  tke  army  cf  kto.vcn,  and  among  the  inhabitant?  cj 
the  eartn,  D.iT),'iv  35.  if  ^// then  here,  be  to  be  tinderTfood 
oi  all  men  univcrt&ily,  one  of  ihele  two  things  mufl  of  necef- 
iity  follow;  either  (hat  God  faileth  of  his  purpofe  and  inten» 
tion,  or  elCe  ihat  all  men  univerfally  fliail  be  (hvcd  ;  which 
puir,  us  upon  the  ftcond    ihir.ir,  confidsrsble   in  the  word:. 


a  nd  Places  oj  Scripture  opened/'  i-  j  5 

'2.  Vv'ho  are  meant  by  all  men,  in  this  place.  By  all  7ne??, 
the  apoiiie  here  miendeth  all  forts  cA  iDcn  indefinitely,  living 
under  the  golpcl,  or  in  ihefe  latter  times  under  the  enlarged 
iiifpeiiration  ot  the  m-^ans  of  grace.  That  men  ct  ;he!e  times 
only,  are  inierxlerj,  is  the  acknowledgment  of  Arndmus 
iiin.fcU,  trc^aiing  with  i^crizwj  about 'his  place.  The  (c<;pe 
ui  the  cJpoJlle,  treating  ol  ihe  amphtude,  enlarafment  and 
extent  or  grace,  in  the  outward  adminiliratioii  ihereoT  under 
(he  g'lfpel ;  will  not  (uller  it  to  be  denied.  This  he  lays  down 
as  a  lounda(ion  of  c\y  praying  for  all ;  becaufe  the  means  oJ 
p^race,  znd  the  habitaiion  ol  the  church,  are  5iow  fjo  longer 
confined  «o  ihe  nariow  bounds  ol  one  nation  :  hut  proiiiif- 
cuouily  and  indciiniiely  extended  unto  all  people,  ton/iurr,, 
and  languages  ;  and  to  ail  lorts  cf  men  amonj:',!}  ^hem,  high 
and  !oiv,  t\c\\  and  poor,  one  v.'i!h  another.  W.'  {&y  then 
that  by  the  words,  a(l  men,  arc  be^e  inioncied,  on'y  fonie 
of  2I)  ioits  oF  men,  luit^bfe  to  the  purpofe  oi  the  .ipoille, 
which  was  to  ftieiv  that  all  external  d;{Fsrence  between  liie 
foes  oi  men  is  new  c:.'ken  aivay  :  which,  ex  abundanti,  v;3 
further  cor.firrn  by  thefe  following  reafons,  viz 

(i.j  The  word  ali^  being  in  the  Soipiuic  in:;lt  ccm^-Ti^.^nh/ 
uftd  in  this  fenfe,  (that  is  lor  many  of  all  foj;t^  arrd  there  be- 
ing nothirjg  in  the  lubjefct  nutter  of  which  it  is  here  afh.med, 
that  Ihouid  in  the  leait  meafure  impel  to  another  acceptation 
of  the  word,  efpecially  for  an  univerfal  colleftion  ot  every 
}nG:vida-<jl ;  we  hold  it  (die,  to  cleave  to  the  moit  ufuil  fen(e 
and  meaning  of  ir.  Thus  our  Saviour  is  f^id  to  cure  all  dif' 
eafes ;  and  the  Phaiilees  to  tiihe  pan  lackano^j,  cviry 
herb,  Luke  xi.  /j2, 

(2  )  Paul  bitriicU  plainly  leadeth  v.%  to  this  in-erpretstion 
of  It  ;  for  aitej-  \m  hath  enj'oined  us  to  pray  for  a!l,  becaufs 
tbe  Lord  will  have  all  to  be  faved  ;  he  exprefsly  iniimare-:, 
that  by  all  men  he  undordandeth  men  of  all  forts,  rank-:, 
conditions  and  orders  ;  by  diilrtbuting  thofe  all  ifsto  leverdi 
kinds,  exprefsly  mentioning  fome  til  them,  ^%!;inos  and  alii n 
mdkority  No:  unhke  tliat  eyprefTiou  we  have,  Jet.  xxix.  :• ,  2. 
J^*tbu(:\idt\utzdiX  carried  away  all  the  people  captive  to  Bdi\- 
lon  ;  Jecomak  the  /u?:g,  and  the  (juetn,  and  tkz  eunuchs ^  the 
pririCfS  of  judah,  and  Jerufalcm,  and  the  carpenters  end  the, 
fmiths  :  w{:ere  all  ike  p^fJ/>/<' is  interp^pied  lo,  be-  lome  ol  ?11 
forts;  by  a  diilributjon  of  (hem  into  the  fevera!  or'ir-r5,  cai- 
es  and  coi^.diiicns  wl-ereof  tlicy  vtic.  Nj  otliciwife  do  h 
the  aooflle  interp'.ct  the  (dl  men  by  him  mer^tioned  ;  in  f,iv. 
ing  us  the  names   01    )}n:e   of  thole  o  deis  and   ccnditioDs 

v>  hcin 


yj  )  GvJd  vvDuid  have  no  more  lu  be  laved,  ihan  he  vvoul'l 


-J  -  Chjtd.lons  puTliculuriy  an/wend, 

'u\o:ii\yi\rAevA^xhx  pray  /or  aU  msn^  {{^.'v^\  he)  that  is  all 
r)i(s  ot  rt)en,  as  inagiiirates,  all  that  are  in  authority;  the 
'tne  bring  now  corne,  wherein,  wsihcut  fuch  d!i'tir;Ltions  as 
formerly  have  been  cbferved,  the  Lord  v/ill  iave  (ocae  o\  all 
i:rts  apH  nations. 

(:^.)  We  are  bound  to  pray  for  ail,  vvbora  God  vvou'tj 
}>.3ve  to  be  iaveJ  ;  n<  w  we  oui^Jit  not  to  pray  for  ali  an'l  evc- 
lyorje,  as  knowing  that  furne  art!  ifpnbaie?,  apvi  (in  unio 
oenh  ;  concerning  ivho.i^,  we  have  eu  exprels  cautian  not  to 
pffV  for  liiern. 

( [.)  Ail  ihall  be  faveo,  whom  Go^  \vill  have  to  b^  r-ivcd  ; 
♦liU  we  dare  not  denv,  /or  who  liaik  rt/ifi'd  his  vjiU?  Seeit'ig 
ilien  i?  \i  r.ioii  ceJiaui  ilict  a!i  ihail  not  be  Uwid^^  (for  roniti 
iliall  fland  on  the  leh  hand)  itcaonoc  be,  Oiat  ther  uiiivtildliiy 

q\  mcxx  fh'.>u!d  be  iuunaed  in  this  piace 

{    '    ~     - 

l- 
bave  come  lo  lUe  kjvjwiedgeoi  the  irutb  ;  theie  two  things 
areofequ.il  latiiude,  and  conjoined  in  the  text  :  but  it  is  not 
the  will  of  the  Loid,  ihatai!  and  every  one  in  all  agrs,  Ibould 
cotnc  to  the  knc'.vi;cif?'i  of  «be  truth.  Or  old,  He JJuwtd  his 
tuord  unto  Jjcob,  his  Jlatius  and  ins  judgments  unto  ifrael  ; 
He  hath  not  dtall  f>  u-ilk  any  nation  ;  and,  as  J  or  his  judg- 
?nin/.s,  they  havs  not  known  themy  PiaL  cxUii.  19,  20.  if 
lie  would  h3Ve  them  c// cotw.i  to  the  knowledge  of  the  truth; 
why  did  he  fliew  bis  wotd  to  fome,  and  not  to  others,  wiiti. 
oui  which  they  could  not  attain  thereunto  ?  He  fujfered  aU 
TJ^s^.iuijs  in  fontic:  tigzi  t-j  walk  in  tkdr  own  Zi^czyj,  Atls  xiv. 
16  and  winked  at  tkft  iitiv.s  cf  Liiis  ignorance,  ABs  xvii.  30, 
biding  the  invitery  ot  faivaiion  froru  thole  tormer  ages,  CoL 
1.  l:6.  And  be  coniinu?:s  the  fame  dirpeniaiion,  even  uatil 
t'lisday,  in  r^fpeft  of  fome;  and'  that  becaule,  /b  it fetrntd 
f^ood  inh\i  light,  Matih.  xi.  2^-,  26.  It  is  ibta  evident 
«h:t  God  dofli  not  wsil,  that  all  and  every  one  in  the  world, 
Ci  ull  anes  and  tircef,  Jlua'd  come,  to  the  knowIied;?e  ot  the 
truth;  bu".  only  ail  lorts  o[  men  withou:  cnretcnce  :  ana 
tbncfoifc  ihe^  only  are  be«e  intendtid. 

Thfcfe,  and  the  I'ke  reafoDS,  v/hich  compel  us  0  under- 
ilijnd  by  ell  rt.tn  verle  4.  whom  God  wouiii  have  to  be  faved, 
men  oj  ail  forts  ;  doaiio  prevail,  lor  ihejame  acceptation  of 
I  ho  word  all,  ver  fe  G.  where  Chfill  is  (aid  10  give  himjelf  a 
ranjamjor  all.  Wbertunto  you  may  &lfo  add  all  thoic  rea- 
);)iid  whc-reby  we  before  decJurtd,  thst  it  is  oi  abfolue  Vii:.CftU 
!iii' and  jali  equity,  that  ali  they  tor  whom  a  ranfom  was 
pair!,  fliould  hdveapait  audpurtioa  in  that  raaloiD;  and,  if 
•  that 


ar,d  Places  cf  Scripture  opened,  to.-^ 

that  l>e  accepted  as  fulTicient,  be  fet  at  lilu-rty  :  p:ying  and 
accepiin^;  of  a  ranfom,  intimate  a  coinmirauon,  and  reiling 
free  of  all  ihem  for  v/hoin  the  ranfon:  is  paid  and  accfpitxl. 
By  (2// then,  can  none  be  underflood  biu  ilie  redeemed,  t*',e 
ranfom.'d  ones  of  J<^fus  Chrift  ;  fuch  as,  ^q,t  him  and  hy  vir- 
tue of  ihe  ps  ice  oi  his  blood,  are  virwiicaJc'd 'into  tliC  glorious 
liberty  ot  the  children  of  God  :  which  as  fomc  of  ad  foris 
ate  exprefsly  faid  to  be,  Rev.  v.  9  (ivhich  place  is  inverpie- 
tative  oi  th'.^)  fo,  th^t  afl  in  the  v;o»id  aniveifaliy  arc  1>,  is 
conlefledly  talfe. 

tdly.  Having  thii''  rnade«evident  the  riie.tning  i)f  the  word<, 
cur  andver  toihc  objecfion  (whofe  llrenr^th  is  a  rncer  fall  jcy 
Jiom  ihe  arr-bisaous  itnfc  oi  ihe  vford  aVj  is  ^aiv  and  facile. 
Fur  il  by  aihii.'n,  yo\i  nieaa  the  all  in'  the  lex-',  ihat  is,  all 
forts  ot  men  ;  we  grant  the  whole,  o/z.  that  Chiu^  died  lor 
ail ;  but  if  by  all  nun,  vou  mean  ail  uiMverfdll'/,  wz  abfolute- 
ly  deny  the  minor  or  aifumption  ;  having  fufBcieruiy  proved 
that  there  is  uofach  all  in  the  text. 

The  enJorcing  of  an  obje8:ion  ftotTi  fiiis  place,— -T.  M.  in 
bis  univer/ality  of  grace,  rn^kes  th-j  fuhjecl  of  one  whole 
chapier.  It  is  alio  one  of  the  two  place?,  vviiich  he  Ktys  ^or 
the  bfjttorij  snd  ioundation  cf  the  who-e  h\ji\\r\\nT;  and 
whereunto,  at  a  dead  !ilt»  he  always  rciiires.  Wherefore  I 
thought  to  have  confidered  thatchr^pter  ot  his,  st  large  :  bu? 
upon  iecond  confideratioDS,  have  laid  ixvA^  that  lefoiutiarj  ; 
and  that  for  three  reaforiF,  viz. 

1.  Bfcaiife  i  defired  not  aHu??!  agcre.  ;  to  Cio  that  v/uicli 
hath  ai^sady  been  done  :  efpecialjy  tiie  thin,tT  i^feif  beitu' 
iuch,  as  fcarce  deferveih  to  me  n;eddled  Vv'ith  at  all.  "Now 
much  about  the  rime  tb;it  I  was  pioceediiig  in  this  particul^^ 
the' leari.ed  work  of  Mr.  Ruther/ord,  about  the  death  oi' 
Chiiu  and  the  drav^ing  of  fitineis  thercbvs  caiue  to  my  hap.sl ; 
whereifs  he  ha;b  fully  aniv.reied  thai  ch^pcer  ol:  Mj.  M.  V,a 
book,  vv'hittier  I  remit   the  reader. 

1:.  I  hr.d  that  he  hath  not  once  attempted  to  iredJie  'with 
any  of  thofe  reafons  and  arnuments,  v;hereby  we  coniircu 
ouTEr^fwer  10  the  objrUion  ironi  the  place  ;  and  prove  uii- 
deni.ibly,  that  by  <2// ;;]•:;?,  is  meant  only  inen  cf  rJl  for.'s, 

3.  Betaide,  fttun^^  alide  thcde  bare  n-h.'d  aiTeriions  ol  ):.■£ 
own,  whereby  he  feeks  10  ilrrngthen  hij  arfvuinent  Irorji  ^a 
jtnerptciation  of  this  place  ;  tlse  refiduc  \viieu;vi?h  he  j\.m^ 
rulieih,  is  a  ^001  Jizilacy  running  thrcu;'!*  ihe  wIi.jIc  ;  il:-^ 
llrength  otail  his  ar|]uracnts  con(iUing  in  this— th.u  by  all 
we  are  t9  pray  Icr,  a^e  not  txicant  opJy  all  xvho  dre  [a<  p^^ 


2 Co  Ohje^lions particularly  anfwtred 

fent)  believers  ;  which  as  no  man  in  his  right  wits  will  affirm  ; 
io  he  that  will  ronciud!?  from  thence,  ihat  becauTe  ihey  are 
not  only  a!)  prclent  believers,  therelore  they  aie  ail  the  in- 
j^ividua's  of  mankind,  is  not  to  be  efleemed  very  fober. — 
Proceed  we  then  to  the  next  place  urged  for  the  general  ran- 
fom,  from  th^  word  /i//;  which  is, 

li  i!  p4-t.  iri.  9.  The  Lord  is  long  fuffcring  to  us  ward ^ 
not  wiilhg  that  any fnoald  per'^Jli,  but  that  all  Jhould  come  to 
repentanct!.  The  wii!  ol  Gud  (lay  fom^j  lor  the  ialvadon  of 
{lUy  is  hese  fet  dov/n  both  negaiivdy,  'hat  he  would  not  have 
any  perifh  ;  and  pofuivdy^  that  he  would  have  all  to  come  to 
repenrance,  Nov<'  i'^eing  there  is  no  coming  10  repentance, 
nor  cfczning  defiraflion,  but  only  by  the  blood  of  Chrift  ; 
it  is  manifelt,  that  that  biood  was  fhed  for  all. 

Anfxn.  M.^ny  v/ords  nerd  not  b^  (pent  in  anfwer  to  this 
objettion,  wrefled  frOiii  the  mifunderftanding,  and  palpable 
corrupting  of  the  lenle  of  il:iefb  words  of  the  apoiilc.  That 
ind-fiiiite  and  general  exprelTions,  are  to  bs  interpreted  in  an 
anfvyprabieprjpartion  to  the  things  whereof  they  arc  affirm- 
ed; is  a  rule  in  the  opening  of  the  Scriprure.  See  then  oi' 
v/hom  tlie  apoilL- is  here  fpcciking;  Tiiz  Lord  ((akh  he)  is 
lolig  Juffervigto  us  vjard,  not  willing  that  any  Jhould  penjli  ; 
will  njt  common  fenfe  teach  us,  that  fusj  is  to  be  repeated 
in  both  ihre  following  claufes,  to  make  them  up  complete  and 
full?  viz,  not  willing  that  any  of  Mj  fliould  perifh,  but  that 
all  of  us  fhjuld  come  to  repentance  ?  Now  who  are  thefe  of 
whom  the  apoil'.e  [peaks,  to  whom  he  writes  ?  fuch  as  had 
received  grf^at  and  precious  promiJcSf  chap.  i.  4.  whom  he 
Cdi]\s  beloved,  chap.  iii.  1.  whom  he  oppoleth  to  \\itfcojfers 
of  the  Iciji  days,  verle  3.  to  whom  the  Lord  hath  refpecl  in  the 
difpofal  of  thefe  days,  who  are  faid  to  hteUB,  Malih.  xxiv. 
3  2.  Now  truly  to  argue,  that  becaufe  God  would  have 
none  of  fhofeto  pcrifn,  but  all  of  them  to  come-  to  repent- 
ance, therelore  .;^-  haih  the  fame  will  and  mind  lov/ards  all 
and  every  one  in  the  world,  (even  ihofc  to  whom  he  never 
makes  known  his  will,  nor  ever  calls  to  repentance,  and  nt- 
ver  once  hear  of  his  way  of  falvziicn)  comes  not  much  fhort 
of  extrem'^  madnels  and  folly.  N<:ither  is  it  of  any  weight 
to  the  contrary,  th.at  they  were  not  nil  cleft  to  \Nhom  Peter 
wrote;  for  in  ihe  judiTment  of  charity  he?  eileemed  them  fo, 
dcfirir.g  thrm  to  give  diligence  to  maki  I'ruir  calling  and  eu'cli- 
on  jure,  chap.  i.  10.  even  as  he  cxprefsly  caileih  ihoie 
to  whom  he  wrote  his  former  epiRle,  eleB,  chapter  i.  2.  and 
A  chofcn generation,  as  v/eil  as  a  pur cha/ed people,  chap,  ii-  9, 

I  fnJl 


and  Places  oj  Scnpiure  opened,  €33 

I  iliail  not  need  to  add  any  thing,  copcernln<r  the  contra. 
di6iions  and  inexiricabic  difficulties,  wherewith  the  oppcfite 
interpretation  is  accompanied;  (as,  that  God  Oiotild  will  fuch 
to  come  to  repentunce,  whom  he  cuts  cffin  ihcir  infancy  out 
ot  the  covenant ;  fucli  as  he  hateth  from  eternity,  from  whom 
he  hide:h  the  means  of  grace  ;  to  whom  he  wiil  not  j;ive  re- 
pentance, and  yet  knoweth  that  it  is  utterly  impofiible  th«^y 
ihould  have  it  wi.hout  his  beitowing.}  The  text  is  c\cdi\ 
ihat  ic  is  aii,  and  only  tLe  eic6^,  whom  he  would  not  have 
10  pcrdh.  A  place  (tippofed  parallel  to  this,  we  have  i;i 
Ezckiel  xviii.  23.  32.  which  ihill  be  akerwards  confidercd 
The  next  is : 

III.  Hcb.  ii.  9.  Tkdthi  by  ihc  grace  oj  God,  Jluuld  lajle 
death  for  eveyy  man. 

Vbjtr,  That  hyper  pantos, /^r  every  one,  is  here 
ufed  I  or  hyper  pan  ton,  jar  ally  by  an  enatlage  ot  the 
number,  is  by  all  ackaowledged.  The  whole  quellion  is, 
who  ihe/e  all  arc  ;  whether  all  men  univerlully,  or  only  alJ 
ihofe  01  whom  theapoHle  there  treaieth.  That  this  exprelTioa 
every  ma?2,  is  commonly  in  the  Scripture  ufed  to  fignify  men 
under  forue  reftriftion,  cannot  be  denied.  So  in  that  ot 
the  apoftle,  warning  every  man  and  teaching  every  man^  Col. 
i.  28.  that  is,  ail  ihofe  to  whom  he  preachc^d  the  gofpe),  ot 
whom  he  is  there  fpeaking;  a!fo  Ihe  marajcjiaiion  of  the  j pi- 
rit  is  given  to  every  man  to  profit  withaiy  i  Cor.  xii.  7.  viz. 
to  all  and  every  one  ot  thofe,  who  were  endued  witli  the  gihs 
there  mentioned  ;  whether  in  (he  cliurch  at  Conrtih,  or  eUe- 
where.  The  prefent  place  i  have  Irequcntly  met  withal, 
produced  in  the  behalf  ol  nniverfal  redemption  ;  hut  never 
once  had  the  happinefs  to  find  any  endeavour  to  prove  from 
the  text,  or  any  other  way,  that  all  here,  is  to  be  taken  for  all 
and  every  one;  although  they  cinn.jt  but  know  that  the  u- 
fual  ccceptation  ol  the  word  is  again  (I  their  purpoie.  Mr.  M, 
fpenris  a  whole  chapter  about  this  place  ;  which  I  (eiiriJily 
coniidercd,  to  fee  ii  I  couid  pick  out  anv  thing  which  ' 
iiiiglu  feem  in  the  ieaft  meafure  to  tend  that  way,  viz.  to  the 
proving  that  all  and  every  one,  are  in  thai  place  by  the  apof- 
tie  intended;  but  concerning  any  fuLh  fnd$^?ivcur,  you  havv^; 
deep  fiience;  fo  that  v/ith  abundance  of  fmooth  words,  be  doth 
nothing  in  that  cb^pu  r  but  humblv  and  heartily  beg  tlie  thing 
in  queition  ;  unto  which  his  petition,  though  he  becxcecdi.-g 
eaineff,  we  cannot  cocicni ;  and  that  becaule  ol  thefe  iol- 
lowing  reafonp,  viz. 

3//.  To  fnjle  death,  being  '.o  drinh  o:d  thz  r::i?  c'uc  to  Hn. 


?,ie 


OljifiicKs  particular!))  aTiftvered , 


ne»s;  ccruin'}' for  M^homfoever  our  S^iviour  did  taft?^  of  i\ 
he  Icif  not  one  diop  for  ihem  to  drink  after  him  ;  he  tailed, 
or  underwent  deash  in  ilieir  ftcad  ;  that  the  ci\p  might  pais 
tiomthcm,  which  paiTod  not  troni  him.  New  the  cuj)  of 
death  paiTcth  only  troni  the  e'eO,  from  behevers  ;  for  whom- 
i'orver  c-ur  Siviour/tsiled  death,  he  fwallowcd  it  up  unio 
viftory. 

■i,Qly.  We  fee  nn  evident  appfarin^sr  cauTr.  tha*  raou'd 
move  the  apoiile  here,  to  call  thoje  for  whosTi  Chiifidied  alt, 
VIZ  h^ciwicht  vivoie  io  ihz  Hebrews ;  who  v;ere  dfcp'y 
tain'td  with  an  erroneous  perfuafion,  that  all  the  benefits  par . 
chafed  by  the  MefTi-ih,  belonged  alone  to  men  of  their  nalion, 
excluding  all  others  ;  to  root  cut  which  pernicious  cpitiion, 
it  behoved  the  apoflle  to  mention  the  extent  of  free  prrace 
under  the  gofpei  ;  and  to  hold  out  an  univetfality  of  Gcd's 
eie£l  ibroughoiu  the  world, 

'^d'y\  The  prefeni  deicripfion  oT  the  all,  for  whom  Chr ill: 
lafted  dealh  by  the  grace  of  God,  will  not  fuit  to  all  and  eve- 
ry one  ;  or  any  but  only  the  e!e6l  of  God  ;  for  verfe  lo. 
ihf.y  are  called  viany  fons  to  be  h ought  iinio  glory  ;  veife  i  i, 
\\^Ci{'s.i\\zx  arcj(indi\ficd\i\'ihretkrtn  ;  veife  13.  the  children 
which  God  kaik  given  him  ;  vcife  1^5.  ihofe  thit  are  dtlivercd 
f/cm  ike  bondage  of  deaih  ;  none  of  which  can  be  afFuraed  of 
tbcm,  who  are  born,  live  and  die  the  children  of  ihe  wicked 
One.  Chriil  is  not  a  Captain  of  falvadon,  as  he  is  here  Hi  led, 
to  any  but  them  that  cb^y  him^  Heb.  v.  g.righteoufdefs  com- 
ing by  hirn,  unto  all  and  upon  all  that  bdizvet  Pvornans 
iii.  £2.  For  \\\^{^  and  ih'e  like  reaions,  we  cannot  he  indiic- 
ed  to  heavken  to  our  2dveilary's  petiiion  ;  being  fully  pc*fii.id- 
cd  th'i=  by  every  one  liere,  is  meant  all  and  only  God's  elctf ; 
iri  whole  lfe?td  Chri{>  by  ijie  grace  ofGody  tafied  dea'h. 

IV,  Another  place  is  2  Cor.  v.  14.  15.  For  the  love  of 
(hrij-.  cGTiJirainaknSy  becavfi  we  thus  judge  that  if  one  died 
for  all,  then  zuere  all  diad  ;  and  that  he  died  for  all,  that  they 
xvhich  hvejhould  not  hencejorth  live  unto  therrfdvti^  but  unto 
f:im  which  died  for  i  hem.  Here  t£:y  they,  ver.  14.  you  have 
two  ails,  v.'hich  mud;  be  boih  ot  an  equal  extent ;  ii  all  weie 
d;;«sd  then  Chri  11  died  for  fi//;  that  is,  for  as  many  as  were 
d?ad.  Again  he  died  for  is// that  muH  live  unto  him  ;  but 
\\u\  is  the  du'v  off.very  one  in  the  world  ;  and  therefore  ht: 
<V;fd  for  thdii  ail.  Fmther,  xXni  all  are  a!l  individual'',  is 
<  iiiir'frijpn  vf-r.  io.  where  they  are  alHrmed  fo  ba  all  tna: 
r-ufl  appear  before  the  jud^^nirnt  feat  of  Chrifl  j  from  v;hict5 


and  Places  of  Sc r ipiu re  opened.  ■  241 

Afifiu.  J./?.  Taking  the  words,  as  to  this  particular,  In  the 
fenle  of  fome  of  our  auveriaries  ;  yet,  k  iloth  not  appear  from  the 
texture  of  the  apollJe^s  arguing,  that  the /ti/o  alls  of  vcrfe  14.  are 
of  equal  extent.  He  doth  not  Uy,  that  Cluiji  died  for  all  that 
were  dead;  but  only,  that  all  were  dead  w'iom  Chrijl  died  for  / 
which  proves  no  more  but  this,  that  alj  they  whom  Chrift  died 
for,  were  dead  ;  with  that  kind  of  death,  of  which  he  Ipeaks  w«. 
The  extent  of  the  words  is  to  be  taken  from  the  iirll  a//,  and  not 
the  latter.  The  apoftb  affirms  fo  many  to  be  dead  as  Chrift  died 
for;  not  that  Chrill  died  for  fo  many  as  were  dead.  This  the 
\v0rd3  plainly  teach  us  ,-  if  he  died  for  all,  then  were  all  dead^ 
that  is,  all  lie  died  for  ;  I'o  that  the  all  that  wertdead,  can  givo 
no  light  to  theisxtent  of  the  all  that  Chriil  ^litd  for  ;  being  merel/ 
regulated  by  this. 

zdly.  _  That  all  and  every  one,  are  morally  bound  to  live  unto 
Chrift,  viniite  prctcepti,  we  deny.  Only  they  are  bound  to  )iv« 
to  him,  to  whom  he  is  revealed  j  indeed  only  they  who  live  b/ 
hnn,  that  have  a  fpiritual  life  iii  and  with  him  j  all  others  are 
tander  previous  obligations. 

'idly.  It  is  true,  all  and  every  one  muft  appear  before  the 
judgment  fea.t  of  Chrift  j  he  is  ordained  to  be  judge  of  the  world  ; 
but  that  they  are  intended,  verfe  10,  of  this  chapter,  is  not  true  ; 
for  the  apoftle  fpeal^s  of  us  ally  all  believers^  efpecially  all  preacli- 
ers  of  the  gofpel  :  neither  of  which  all  men  are.  Notwithftdud- 
ingthen  any  thing  that  hath  been  faid,  it  no  way  appears,  that 
by  all  here  is  meant  any  but  the  elecl  of  God,  all  believers  ;  and 
that  they  only  are  intended,  I  prove  by  thefe  following  reaions 
drawn  from  the  text  : 

1.  The  refurreftion  of  Chrift,  is  here  conjoined  with  his  death  ; 
he  died  for  ihem^  and  r of e  again,  No^v  for  whomfoever  Chrift 
rifeth,  he  rifeth  for  their  jujUfication,  Rom.  iv.  25.  and  they 
muft  be  juftified,  F^om,  viii.  34.  Yea  our  adverfaries  then)!^ Ive'd 
have  always  confeftcd,  thai  the  fruits  of  the  refurredion  of  Chrift, 
are  peculiar  to  believers. 

2.  Ke  Ipsak?  only  of  thofe  vvho,  by  Viitue  of  the  death  of" 
Chrift,  live  unto  hi/;;,  verfei5.  Who  B.rQ  new  creatures,  verfa 
17.  to  whom  the  L^^rd  impitteth  not  their  defpajfes,  vetle  /9. 
^Vq  become  ihe  righteoiifnef  of  God  in  Chrijl,  verle2:.  which 
are  only  believers.      All  do  not  attain  hereunto. 

3.  The  articlp  HOI  joined  with  pantes,  evidently  rcflr^ineth 
that  all,  to  all  of  Tome  lort  j  then  ivere  they  all  (or  r.^tl^er  all 
thefe)   dead;    thefe  all;    what  all?  even  aii  thcfe  believers  of 

as  above. 

HI*  4.   AH 


542  Ohj^Bions particularly  anfwertd 

4.  Al!  thofe  of  whom  the  apoflle  treats,  are  proved  to  be  deac:* 
becaiife  ChriPt  died  for  them  ;  if  one  died  for  ali^  then  were  all 
dead.  What  death  is  it,  which  here  is  fpoken  cf  ?  not  a  death 
natural,  but  fpiritual;  and  of  death  which  comes  under  that  name, 
not  that  which  is  t'ti  fin^  but  that  which  is  unto  fin;  for,  (i  ) 
The  greatefl:  charhpions  of  the  Arminian  c-&.w^q^  as  Vcrjtiui^  and 
Gr otitis  (on  the  ph^.ce)  convinced  by  the  evidence  of  truth,  ac- 
Vnowlec^ge,  tliat  it  is  a  death  unto  fin*  by  virtue  of  the  death  of 
Chrift,  that  is  here  fpoken  of;  and  accordingly  hold  out  that  for 
the  fenfe  of  the  place.  ( 2 .  )  It  is  apparent  from  the  text ;  the  in- 
tention of  the  apoflle  being  to  prove,  that  thofe  for  v.'h.m  Ch rift 
died,  are  fo  dead  to  fin,  that  henceforth  they  fliould  live  ho  more 
thereunto,  but  to  him  that  died  for  them.  The  fubjeft  he  hath  in 
hand,  is  the  fame  with  that  which  he  handleth  more  at  large, 
Rom  vi.  s->^',  I1  S,  ii>  where  we  are  Ci'id  to  he  dead  zmto  fiii, 
by  being  planted  together  in  the  likenefs  of  the  death  of  Chrifl:  j 
from  whence,  there  as  here,  he  prelFeth  them  to  newnefs  of  life. 
Thefe  words  then,  //  C/ir/fi  died  for  all,  then  were  all  dead  ; 
jire  concerning  the  death  of  them  unto  fin,  for  whom  Chr.ft  died  ; 
at  leaft  of  thofe  concerning  whom  he  there  fpeaketh  j  and  what  is 
this  to  the  general  ranfom  ? 

5,  The  apoftle  fpeaks  of  the  death  of  Chrift,  in  refpe£l  of  ap- 
plication :  the  cfTeclualnefs  thereof,  towards  thofe  for  whom  he 
died,  to  caufe  them  to  live  unto  him,  is  infifted  on.  That  Chrifl 
died  for  all  in  refpect  of  application,  hath  not  yet  by  any  been  af- 
lirmed.  Then  muft  all  live  unto  him,  yea  live  with  him  for  ever- 
more ;  if  there  be  any  virtue  or  efficacy  in  his  applied  oblation  for 
that  end.  In  fum,  herein  no  mention  of  Chrifl's  dying  for  an)', 
but  thofe  that  are  dead  to  fin,   and  live  to  him. 

V.  A  fifth  place  urged,  to  prove  univerfal  redemption  from 
the  word  ^<7/,  is  iCor.  xv.  22.  Fur  as  in  Adt^m  all  die^  even  fo 
in  Chrifl  jOial I  all  be  made  alive. 

Anfw.  There  being  another  placi,  hereafter  to  be  confiderecl, 
w'lerein  the  whole  flrength  of  the  argument  nfually  dr^wn  from 
thefe  words,  is  contained  ;  I  Ihall  not  ne^d  to  fpeak  nuirh  to  this : 
neither  will  I  at  jW  turn  from  the  common  expofition  of  the  place. 
I'ijofe  coiicerning  vvliom  Paul  fpeaketh  in  this  chapter,  are  1^  this 
lerfe  called  all:  thofe  are  they  who  are  implanted  into  Chrifl, 
joined  to  him  as  the  members  to  the  head,  receiving  a  glorious  re- 
furre(2:ion  by  virtue  of  his;  thus  are  they  by  the  apoille  defcribed. 
That  P^id!/ in  this  whole  chapter  difcourfeth  of  tne  refurreition  of 
believers,  is  manifefl  from  the  arguments  which  he  bringeth  to  con- 
firm it ;  being  fuch  as  are  of  force  only  with  believers.  Takeil 
^tiiey  arefrornihe  refurr.edtion  of  Chrill,  the  hope,  faith,  ciilloms,  * 
and  expeiled  rewards  of  chriQians  :  all  which,  as  they  are  of  un- 
conquerable power  to  confirm  and  eftablifii  believers  in  the  faith  of 
th'e  rsfurrection  j   fo  ilicy  would  have  been,  all  and  evtry  one  of 

I  hem. 


and  Places  of  Scripture  opened,  242 

tbtm,  exceedingly  ridiculous,  had  they  been  held  out  fo  ilie  men 
of  the  world,  to  prove  the  refurreaion  of  the  dead  in  general. 
Further,  the  very  word  zoo  i'diethesontai,  denotes  luth  a 
Uving again,  as  i?;  to  a  good  life  and  glory  ;  a  bleifed  relurreaion, 
and  not  the  quickening  of  them  who  are  raifexl  to  a  fVcond  deaih. 
The  Son  is  faid  z^oi'ojun,  Joim  v.  21.  to  quicken  and 
make  alive  {woi  2i\\^  but)  whom  he  vailL  So  he  ufeih  the  v.crd 
ag.iin,  chaptervi.  63.  it  is  the  Spirit -co  zoo^oiovk^  that  [ihu?) 
'Ktaketh  alive  ;  in  lil:e  manner,  Romaia  iv,  1  7.  and  not  any 
where  it  is  ufed,  to  Jh-^w  forth  that  common  refurrecVun  which  ail 
^lallhaveatthe  laQday.' 

/^//then,  who  by  virtue  of  the  refurrection  of  Ghrift  faal!  be 
made  alive,  are  all  thofe  who  are  partakers  of  the  nature  of  Chrift; 
who,  vsrfe^i.  are  exprefsly  called,  they  that  are  Chri(}\  :  and  of 
whom,  ver.  20  Ghrilt  is  faid  to  be  ib.t  firfl-friiits ;  and  certainly, 
Ghrift  u  uot  the  Jir/t  fruits  of  the  damned.  Yea  though  it  be  true, 
that  all  and  every  one  died  in  Adam;  yet  that  this  is  h.ere  aiTerted^ 
(the  cipoftle  fpeaking  of  none  but  believer^-,  }  is  not  uuie  :  sud  yet, 
if  It  were  foto  betakenhere,  it  couldnot  prove  the  ihing  intended  ; 
becaufe  of  the  exprefs  limitation  of  the  {ev\(e^  in  the  claafe  folJow- 
ing.  Laftly,  granting  all  that  can  be  defired,  vi?.  the  univerfai/- 
iy  of  the  word  fl// in  both  places,  yet  I  am  no  way  able  to  difcem 
Simeditwi^  that  may  ferve  for  an  argument  to  prove  the  general 
ranfom. 

VI.  Rom.  V.  18.  is  the  lafl  place  urged  in  this  kind,  and  by 
fome  mod  infifted  on  :  As  by  the  offence  of  one  ^  judgment  came  np~ 
on  all  men  to  condemnation  ;  evenfo  by  the  rightcb'tCnefs  of  one  ^  t'le 
free -gift  came  up9n  all  men  unto  jiijflifi cation  of  life.  It  might 
fufficebriefly  to  declare,  that  by  all  w^;Mn  the  latter  place,  caw 
none  be  underdood,  but  thofe  upon  whom  the  free-gift  aflual!/ 
comes  unto  juftificatlon  of  life  :  who  are  faid,  ver.  17.  to  receive 
abundance  of  grace,  and  the  free -gift  of  righteoufnefs  ;  and  fo  to 
reign  in  life,  by  one  Jeftis  Chrijl.  ;  and  "by  his  obedience  to  be  made 
righteous,  ver.  19.  which  certainly,  if  any  thing  be  true  and 
certainin  the  truth  of  God,  all  are  not:  for  fome  bolieve  not,  all 
men  h  ive  not  faitli  ;  on  fomethe  v/ratli  of  God  abideth,  John  iii. 
36.  upon  whom  furely  grace  doth  not  reign  through  righreoufnefs 
CO  eternal  life,  by  Jefus  Ghrift  ;  as  it  doth  upon  all  t^ofe,  on 
whom  the  free-gift  comes  to  jullilicatlon,  ver.  17  We  might,  I 
iay,  thus  anfwer  only  :  but  feeing  fome,  contrary  to  the  cl«:;ar 
manlfeil  intemion  of  the  apoftle,  (comparing  Adarn  and  Chrlji, 
i-n  the  efficacy  of  the  lin  of  the  ov.c  unto  condemnation,  and  of  the 
righteoufnefsof  the  other  unto  juflification  and  life,  ni  refped:  of 
'.hole  who  are  the  natural  let;d  of  the  one  by  propatjaiion,  and  tl;e 
ipiritual  {qq^  of  the  other  by  regeneration,)  have  labo^;red  to  wreR 
th'.s  place,  to  the  maintenance  of  the  error  we  oppofc,  with  more 
fh-dn  erdinary  endeavour2  and  ccnfidciice  of  fuccefs  5   it  may  not  be 

unnecellarv 


©44  OhjeBions  pariuularly  anfwtred, 

iinneccfHiry  to  confider,  \vhr.t  is  brought  by  them  to  this  end  and 
piirpofe. 

Verfe  14,  Adam  is  ealied  Typos,  the  type  arid  fgrtf  e  cf  ki'm 
iliut  was  to  come  :  not  that  he  was  an  it^ftituted  type,  ordained  for 
that  only  end  and  purpofe  ;  bat  only  that  in  what  he  was,  and 
what  he  did,  with  what  folluwed  thereupon,  there  was  ji  refe?n^ 
^/.a/.'cre  between  hiin  and  Jeius  Chrift.  Hence,  by  him  and  what 
he  did,  by  reafon  of  the  refembiance  ;  many  things  by  way-of  op- 
pofition,  concerning  the  obedience  of  Chrift  and  the  efficacy  of  his 
death,  may  be  well  reprefented.  That  which  the  apoftle  here 
profecuteth  this  refcmhlauce  in,  (with  the  fliewing  of  many  diver- 
iities  in  all  which  he  exal  eth  Chrift  above  his  type) — is  this  ;  that 
analike,  though  not  an  equal  efficacy,  (for  there  is  more  merit  and 
enlcacy  required  to  fave  one,  than  to  lufe  10,000)  of  the  demerit, 
fin,  difobedience,  guilt,  iranfgrelTiun  of  the  one,  to  condemn,  or 
bring  the  guilt  of  condemnation  upon  ail  them  in  whofe  room  he 
was  a  public  perfon,  (being  the  head  and  natural  fountain  of  them 
all,  they  all  being  wrapped  up  in  the  fame  condition  witii  him  by 
divine  infthution)  and  of  the  righteoufnefs,  obedience,  and  death 
of  the  other, — for  the  abfolution,  juflification,  and  falvation  of  all 
them  to  whom  he  was  a  fplritiial  head  by  divine  inflitution,  and  in 
whofe  room  he  was  a  public  perfon  ;  is  by  him  in  divers  particulars 
allerted.  That  thefe /a/?,  wcie  all  and  every  one  of  the  ,'*'//, 
there  is  not  the  leafl:  mention.  The  comparifon  is  folely  to  be  con- 
fidered  intenjivel}i^  in  refpect  of  efficacy  ;  not  extenfivtly  in  refpe>Il 
ofobjecT::  though  the  ^// of  ^J«w  be  called  his  w^i/zy  ;  and  the 
rnany  of  Clirill;  be  called  his  alU — as  indeed  they  are,  even  all  the 
i'eed  which  is  given  unto  him. 

T .  M.  in  his  univerfakty  of  free  grace^  chap.  8.  p.  41.  fays 
down  thi>comparifon  infbituted  by  the  apoflle  between  Adam  and 
Chrift,  as  one  of  the  main  foundations  of  his  univerfal  redemption  : 
and  this  (after  fome  firange  mixtures  of  truth  anderrors  premifed; 
ivhich,  to  avoid  tedioufnefs,  we  let  pafs)  he  affirmeth  to  coniift  in 
four  things. 

ifi.  *'  That  Adam  in  his  fjrft  [\\-\  and  tranfgreflion  was  a  public 
"  perfon  in  the  room  and  place  of  all  mankind,  by  virtue  of  the 
*'  covenant  between  God  and  him  ;  fo  that  whatever  he  did  therein, 
^'  all  were  alike  fliarers  with  him:  fo  alfo  was  Chrift  a  public 
**  perfon,  jn  his  obedience  anddenth,  in  the  room  and  place  of  all 
"  mankind  reprefented  by  him  ;  even  every  one  ofthe  pofterity  of 
*<  4da77z  " 

AuJ-uf.  To  that  which  concerneth  ^^flw, — we  grant  he  was  a 
piiblic  perfon  in  refpecl  of  all  his  feed,  that  were  to  proceed  from 
himby  natural  propagation  :  that  Chrift  tilfo  was  a  public  perfon 
in  the  room  of  his  feed;  and  herein  prefigured  by  Adam.  But 
that  Chrift  in  his  obedience,  death  and  facri£ce, — was  a  public 
perfon  for,  and  ftood  in  the  room  and  ftead  of  all  and  every  one  In 

the 


and  Places  cj  Saipiure  opened.  245 

tl'.e  world,  of  all  ages  and  times  ;  (that  Is  not  only  of  his  elccl  or 
thole  who  were  given  untohini  of  God» — but  alfo  of  reprobate  per- 
fons  hated  of  God  from  eietniiy,  ofthofc  whom  he  never  knew, 
concerning  whom,  in  the  daysof  hisflefli,  hethankedhisFatherUiat 
he  had  hid  from  them  the  niyllerles  of  falvation,  whom  he  refufed 
to  pray  for  ^  who  were  the  greateft  part  of  them  already  damned 
in  hell,  and  irrevocably  gone  beyond  the  limits  of  redemption,  be- 
fore he  acliialiy  yielded  any  obedience)  is  to  ur.  fuch  a  mondrous 
ah'ertion,  as  cannot  once  be  apprehended  or  thou;;ht  on — without 
horror  and  deieftation.  That  any  ihould  perifli,  in  whofe  ronrrt 
or  ftead  the  Son  of  God  appeared  before  his  Father  with  hi^  perfect 
obedience  ;  that  any  of  thofe  for  whom  he  is  a  Mediator  and  Ad- 
voccUc^  to  v\  honi  he  is  a  king  andprie/i  and  prophet  {(ov  all  this  he 
13,  a-:  he  was  a  public  perfon,  a  fponfor,  a  hirety  and  undertaker 
for  iijem)  fliould  be  taken  from  him  or  pir.cked  out  of  his  r.rms,  his 
fitisfaftion  and  advocation  in  their  behalf  being  refufed;  I  fup- 
pofe  is  a  dodtrinc  that  will  fcarce  be  ov/iied  among  thofe,  who 
ilrive  to  preferve  the  witnefs  and  teftimony  of  the  Lord  Jefus. 

But  let  us  a  little  confiderthe  reafom,  whareby  Mr.  More  un- 
dertakes to  maintain  this  ftrange  ailertion;  which,  as  far  as  I  can 
gather,  are  thefe,  /).  44.  -o/z.  *'i.  He  flood  not  in  the  room  only 
'*  of  the  elect;  becaufe  z^'i^iw  lofl;  not  election,  being  not  entruft- 
"  ed  with  it.  2.  If  he  Hood  not  In  the  room  of  all,  then  he  had 
*'  come  ihort  of  his  figure.  3.  It  is  faid  he  was  to  reftore  all  men 
*«  loil  by  Adam,  Heb.  ii.  9. — 4.  He  took  iiefli,  was  fubjededto 
*<  mortality,  became  under  the  law,  and  bare  the  fins  of  mankind. 
<'  5  .  He  did  it  in  the  room  of  all  mankind,  once  given  unto  him, 
t«  Rom.  xiv.  9.  Fhil.  ii.  8,  11,— 6.  Becaufe  he  is  cafled  the 
"  lalt  Adam.  And  7.  He  is  faid  to  be  a  public  perfon  in  the 
*'  room  of  all,  ever  Hnce  the  fnfi;  Adam,  i  Cor.  xv.  45.  47. 
*'    I  Tim.   ii.    5." 

A.nfw.  Never  furely  was  a  rotten  conclufion,  bottomed  up.-.n 
more  loofe  and  tottering  principles;  nor  the  word  of  God  more 
boldly  corrupted  for  the  maintenance  of  any  error,  fince  the  name 
of  chridian  was  known.  A  man  v/ould  think  it  quite  loil;,  but  that 
it  is  fo  very  ert/>' a  labour,  to  remove  Inch  hay  and  Hubble,  I  aii- 
fwerthen,  (i)  That  though  ^M^.'?2  loft  not  f/t'fT/oT?,  andtheeteru- 
al  decrees  of  the  Almighty  are  nor  committed  to  the  keeping  of  the 
fons  of  men  ;  yet  In  him  all  the  eleU  were  loft,  whom  Chrjft  cimc 
to  feck,  v/hom  he  found,  in  v/hofe  room  he  was  a  public  pei  kn- 
(2 .)  Chrift  is  no  where  compared  to  AJam,  in  refpecl  of  the  cxWnt 
o/M?  o/^ytV/ of  his  death  ;  hiM  on\y  oiihe  efilcacy  of  hi^  obedieuiS. 
( 3  )  The  third  is  a  falfe  aficrtion  ;  fee  our  foregoing  confideration 
ofHeb.  ii.  9.  { t^.)  for  his  taking  cfjlejh,  eirc.  it  wa*?  neceilavy 
he  fiiould  do  all  tisis,  for  the  laving  of  his  elea  ;  he  took  ncfn  ard 
blood,  becaufe  the  children  were  partakers  of  the  fame.  (5. )  I-Jo 
Aich  thing  is  once  affirmed  ii>  the  whu^e  book  of  Gcd,  that  all  ihfe 


»a6  OhjdSions  particularly  miJwtTti, 

fans  of  men  were  given  unto  Chrlft  to  redeem,  fo  that  Ls  fliould  b« 
a  public  psrfoii  in  their  room  ;  nay  himfelf  plainly  afnrms  the  con- 
trary, John  xvii.  6.  9.  Some  only  are  given  him  out  of  the 
world  ;  and  thofe  he  faved,  not  one  of  them  perifnetij,  The  pla- 
ces urged  held  out  no  fuch  thing,  nor  anything  like  it  ;  they  will 
alfo  afterwards  come  under  farther  confideration.  (6. )  He  is  cal- 
led the  laft  ^Ju?^,  mrelpedlov  the  eliicacy  ofhis  death,  unto  the 
julliiicatii>n  of  the  feed  proniifed  and  given  imto  him,  as  the  fin.  of 
the  firft  Adam  was  effeftual  to  bring  the  guilt  of  condemnation  on 
the  feed  propagated  from  him  :  which  proves  not  at  all,  that  he 
frood  in  the  room  of  ail  thofe  to  whom  his  death  was  never  known, 
nor  any  ways  profitable.  (7.)  That  he  was  a  public  perfon,  is 
confeft:  that  he  v/asfo  in  the  »-oom  of  all,  is  not  proved  \  neither 
by  what  hath  been  already  faid,  nor  by  the  texts  that  there  are  al« 
ledged,   all  which  have  been  confidered. 

This  being  ail  that  is  produced  by  Mr.  Move^  tojiifiify  his  alTer- 
tiou  ;  it  may  be  an  inftance  of  what  weighty  inferences  he  ufually 
afierts,  from  fuch  weak  and  invalid  premifes.  We  cannot  alfo 
but  take  notice,  by  the  v/ay,  of  one  or  two  ftrange  palfages,  which 
he  inferts  into  this  dilcourfe  :  whereof  the  firft  is,  that  Chriil,  b/ 
his  death,  brought  all  men  out  of  that  death  whereintQ  they  were 
fallen  by  Adam.  Now  the  death  v/hereunto  all  fell  in  Ada7n,  being 
a  death  in  fin,  Ephef.  ii.  i,  2,  3,  and  the  guilt  of  condemnation 
thereupon;  if  Chrift  frefd  all  from  this  death,  then  mud  all  and 
evtry  one  be  made  alive  with  life  fpiritual,  which  only  is  to  be  had 
and  obtained  by  Jefus  Ghrifl ;  which  v/hether  that  be  fo  or  not, 
whether  to  live  by  Ghrifl  be  not  the  peculiar  priviiedge  of  believers, 
the  gofpel  hath  already  declared,  and  God  will  one  day  determine. 
Another  fn-ange  affertion  is,  his  atiirmlng  the  end  of  the  death  0/ 
Ghrifl,  to  be  his  prefenting  himfelf  alive  and  jufl  before  his  Father; 
as  though  this  were  the  ultimate  thing  by  him  intended  ;  the  Holy 
Ghofl;  exprefsly  afiirming,  that  he  loved  the  churchy  and  gave  him- 
felf for  it  ;  that  he  might  pref^nt  it  agloriatis  church  untq  himfelf^ 
Ephef.   v.    25     27. 

2tiiy,  The  following  parallels  v.'hich  he  inilituteth  between  A- 
rfrtr/3  and  Chriil,  have  nothing  of  proof  in  them  to  th«  bufinefs  in 
hand,  viz..  that  Ghrifl  was  a  public  perfon,  ftanding  in  his  obedi- 
ence in  the  room  of  all  and  every  one  that  were  concerned  in  the 
difobedience  of  Adam,  There  is  I  fay,  nothing  at  all  of  proof  in 
them;  being  a  confufed  medley  of  fome  trtiths,  and  divers  un- 
fa vory  here  fies.  I  fl:iall  only  give  the  reader  a  taOie  of  fome  of 
them,  whereby  he  may  judge  of  the  refl ;  not  troubling  myfelf  or 
6tbers,  with  the  tranfcribing  and  reading  of  fuch  empty  vanities;, 
as  no  way  relate  to  the  bufinefs  in  hand.     And, 

I.  Inthe  fccond  part  of  his  paralkl^  he  afHrms,  that  when 
Chriil  linilhed  his  obedience  in  dying  and  rifing,  and  offering  him- 
felf  a  jacrifice  and  making  fatisfaclion  ;•   it  \vaSj    by  virtue    of  thi? 

account 


and  Places  0/ Scripture  cfctud,  ji^;? 

a(^.cor,nt  of  God  in  Chrill  and  for  Chrift,  with  God  (that  is  accept- 
ed with  God  for  Chrifl's  fake)  the  death  and  rermredion,  the  fa- 
crifice  and  fatisfaction,  and  the  redeinption  o( ail;  that  is,  all  and 
«very  one  ;  and  therein  he  compares  Chnll  to  Adam,  in  the  ptr- 
formance  of  the  bufinefs  by  him  undertaken.  Now,  were  it  not  that 
I  cannot  but  with  trembling  con/ider  what  the  apoftje  afSrms,  2 
Thef.  ii.  it.  12.  I  fliould  be  vxreedingly  amazed,  that  any  maa 
in  the  world  fliould  be  fo  far  fcrlaken  of  fenfe,  reafon,  faith,  and 
all  reverence  of  God  and  man;  as  to  piibliJl],  maintain,  and  feeic 
to  propagate,  fuch  abominable,  bJcii'pher.ious,  fenfelefs,  ccntra- 
didious  errors.  That  the  death  of  Cbrill  ihould  be  accepted  of, 
and  accounted  befcre  God,-  as  the  death  of  all  ;  and  yet  the  great- 
efl  part  of  thefe  ail,  be  adjudged  to  eternal  death  in  their  own  per- 
fons.by  the  fame  righteous  God  ;  that  all  and  every  one  fliould  arife 
in  and  with  Jefus  Chrifl: ;  and  yet  moft  of  them  continue  dead  in 
their  fms,  and  die  for  fln,  eternally;  tha:  fatisfaftion  fliould  be 
made  and  accepted  for  them  who  are  never  fpared,  nor  fliail  be, 
one  farthing  of  their  debt  :  th-it  atonement  fliould  be  made  by  fa- 
crifice,  for  fuch  as  ever  lie  undelivered  under  wrath;  that  ail  the 
reprobates,  C^//?,  Pharaoh^  Ahab,  aud  the  refl:;  who  were  adtu- 
ally  damned  in  hell,  and  under  death  and  torment,  then,  w^hen 
Chrifcdied,  fuffered,  made  fatisfaclion,  and  rofs  again;  fliould 
be  efteemed  with  God,  to  have  died,  fiiflered,  made  fatisfajSlicn 
andrifeu  again  with  Chrifl::  that  (I  {^j)  fuch  feiifelels  contradic- 
tions, horrid  error',  and  abominable  uflcrtion:^,  iliould  be  thus 
nakedly  thrufl  upon  chriflians  ;  without  th,e  lead  colour,  pretence, 
or  lliew  of  proof,  bat  tha  naked  autliority  of  him  who  hath  already 
embraced  fuch  things  as  thefe ;  were  enough  to  make  any  man  ad- 
mire, and  be  amazed;  but  that  we  know  the  judgments  cf  God 
are  oft-times  hid,   and  far  above  out  of  our  figlrt. 

2.  In  the  third  of  his  paralU'ls,  he  goeth  one  (lep  higher;  com- 
paring  Chrifl:  with  ^i/^;;2,  in  refpefl  of  the  efficacy,  effedl,  and 
fruit  of  his  obedience.  He  affirir?,  that  as  by  the  flu  of  Adaf??y 
all  his  pofl:erity  vyere  deprived  of  life,  andfell  under  fin  and  death, 
whence  judgment  and  Gondemiiaii(.n  p-iiled  upvMi  all ;  though  this 
be  done  fecreily  and  invifibly,  and  in  foiiif;  fort  unexprefiibiy  : 
{\vhax\\Q  mt^Vi'^byfc'cretly and iui:;Jlbly,  well  1  know  not,  furely 
he  doth  not  fuppofe,  that  thefe  tilings  might  poiJibly  be  made  the 
objeclsof  our  fenfes;  iwd  {ov  uncxpn'fftbiyy  how  that  is,  let  Rom, 
r.  12.  with  other  places,  where  all  this  £;id  more  is  clearly, 
plainly,  and  fally  exprelFed,  be  judge  v/herhtr  it  be  fo  or  no  :) 
fo,  faith  he,  by  the  etiicacy  of  the  oberiience  of  Chrifl:,  all  meii 
without  exception  are  redeemed,  rtftor^J,  made  righteous;  jufli- 
fied  freely  by  the  grace  of  Chrill,  throiigli  the  redemption  that  is 
in  Jefus  Chrill,  the  righteoiifnefs  that  is  by.  the  faith  of  Jefus  Chrifl", 
being  zinto  ally   Rom.    iii.  22.  (vvIi<:Mv  the  impoflor  wickedly  cor- 

rupteththe  v/orsl  of  God,   I'lki;  the  J.evilj   Mair.  iv by  <mttir.gofv 

.        .  the 


£48  OhjtBions  par  tkuhrly  anfwered^ 

the  following  words,  and  upon  all  them  that  believs  ;  "both  alls  an* 
fvvermg  to  believers. )  What  remains  now,  but  that  all  alfo  fliouid 
htfaved}  the  Holy  Ghofl  exprelsly  affirming,  that  \ho(Q  whorn 
Godjiiftifieth^  he  alfo glorifiethy  Rom.  viii.  30.  Solvits  mortalss 
afiimasy  curifjue  levatc.  Such  aflertlons  as  thele,  wiihout  all 
colour  of  proof,  tloth  ihis  author  labour  to  obtrude  upon  u?.  Now, 
that  men  fiioukl  be  rtfiored,  and  yet  continue  loA:  j  that  the/ 
Hiould  be  made  righteou?,  and  yet  remain  deteftably  v;icked  and 
wholly  abominable  ;  that  they  flionldbe  jaftified  freely  by  the 
grace  of  God,  and  always  lie  under  the  condemning  icntence  of 
the  law  of  God  ;  that  the  righreoufnefs  of  God  by  the  faith  of  Jefus 
Clirifl,  fhould  be  upon  all  believers j  thofe  are  not  only  things 
exceedingly  oppofite  to  the  gofpei  of  Jefus  ChrlJl ;  but  fo  abfolately 
at  variance  and  diftance  one  with  anotiier,  that  the  poor  falve  of 
Mr.  More's  following  cautions,  will  not  ferve  to  heal  their  mutual 
wounds.  I  cannot  but  fear  that  it  would  be  tedious  and  oU'enfnt, 
to  rake  any  longer  infuch  a  dunghill  :  let  them  that  have  a  minsi 
to  be  captivated  to  error  and  ialfehoocf ;  by  corruption  of  Scripture 
and  denial  of  common  fenfe  and  reafon,  becaufe  they  cannot  re-< 
cejve  the  truth  in  the  love  thereof  j  delight  themfeives  with  fuch 
hulls.?  as  ihefe. 

What  weak  arguments  we  have  had,  to  maintain  that  Chtifl  in 
his  obedience  to  the  death— was  a  public  perfon  in  the  room  of  ail 
and  every  one  ;  hath  been  already  demxonftrated.  I  iball  now, 
by  the  reader's  leave,  a  iltcle  tranfgrefs  the  rule  cf  difputation  : 
and  taking  up  the  oppofite  part  of  the  argument,  produce  fome  few 
reafons  and  teflimonies  to  demonRrate, — ^that  our  Saviour  ChrKi, 
in  his  obedience  unto  death,  in  the  redsmptioJi  which  he  wrought, 
SiVidifatisf  action  which  he  made,  andfacrifice  which  he  offered, — 
was  not  a  public  perfon  in  the  room  oi  all  and  every  man  in  thv^ 
world,  eleft  and  reprobate,  believers  and  infidels  or  unbelievers; 
"\vii!ch  are  briefly  thefe, 

(r. )  The/t'«r^  of  ths  woman  was  not  to  be  a  public  perfon  in 
the  place,  (lead,  and  room  qI  l\it  Jecd  of  the  fer pent.  Jefus 
Chrifl:  i5  thefeed  ofthe  woman,  kat'  exochkn,  all  the  repro^ 
bates  (  as  was  before  proved}  are  the  feed  of  the  ferpent  :  there- 
fore Jefus  Chrifl:  was  not,  in  bis  oblation  and fuffering,  when  \\^ 
brake  the  head  of  the  father  of  that  feed, — .a  public  perfon  in  their 
room. 

(2.)  Chviil,  as  a  public  perfon,  reprefenteth  only  them  for  whofg 
fake  he  fct  him felf  apart,  to  thatofnce  and  employment  wherein  he 
was  fuch  <^reprcftfntattve  ;  but  upon  his  own  tellimony  which  \vs 
];ave  John  xvii.  19, — he  fet  himfelf  apart  to  the  fervice  and  em- 
ployment wherein  he  was  a  pubiic  perfon  for  the  fakes  only  of  fome 
that  were  given  him  out  ofthe  world  ;  and  not  of  all  and  every 
one  :   therefore  he  was  not  a  public  perfon  in  the  room  of  all. 

{l.)  Chviil  was  n  fiu'et/,  as  he  \y*8  "  pablic  perfon,  Htb.  vii   2  2 . 

Bfrt 


and  Places  cf  Sci  iptun  ofxened,  249 

But  \\t  was  not  furety  forali  :  J'or,  [i.]  All  ar^t  nor  taken  into  tbat 
covenant,  whereof  lie  was  a  furety;  whole  (ond!tlon<=  are  elfedted 
in  all  the  covenantees,  as  before.  [2  ]  None  can  pcr'uh  for  whom 
Giirill  is  a  furety,  unlefs  he  be  not  able  to  pay  the  debt  j  therefore 
he  was  not  a  public  perfan  intiie  room  of  all. 

(4. )  For  whom  he  was  a  public  perfon,  in  their  rooms  he  f-jiFrr- 
«d,  and  for  them  he  made  fatisfaclion,  Ifa.  liii,  5,  6.  But  he  iuf- 
lered  not  in  th*"  ilead  of  all,  nor  made  fatisfadtion  for  all:  for,  [i.] 
Some  mufl:  fufftr  themfelves  ;  which  makes  it  evident  that  Cliriic 
did  nor  fulFer  for  them,  Rom.  viii.  33,  34,  and,  [2.  J  The  juf- 
tice  of  God  requireth  fatisfaction  from  thcmfeivcs,  to  the  payuieiit 
of  the  utraoH:  fa>-thlng. 

(s.)  Jefus  Chriil,  as  a  public  perfon,  did  nothing  in  vain, — ^ 
In  refpeft  of  any  for  whom  he  was  a  public  perfon  :  but  many 
things  which  Chrifl:  as  a  public  perfon  did  perform,  were  altoge- 
ther in  vain  and  fruitlefs,  in  refpe<5t  of  the  A'eateft  part  of  the 
fons  of  men,  being  under  an  incapability  of  receiving  any  good  by 
any  thing  he  did,  wz.  all  that  then  were  actually  damned  ]  in  re- 
fpea  of  whom,— redemption,  reconciliation,  fatisfaflion  and  the 
Hke, — could  poilibly  be  no  other  than  empty  names. 

(6. )  If  God  were  well  pleafed  with  his  fon,  in  what  he  did  as  a 
Jjublic  perfon  in  hisreprefentation  of  ethers,  (as  he  wat  Eph.  v.  2.) 
then  muft  he  alfo  be  well  pleafed  with  them  whom  he  did  reprefent, 
either  abfolutely  or  conditionaliy  :  but  with  many  of  the  fons  of 
men,  God  in  the  reprefcntation  of  his  fon  was  not  well  pleafed, 
neither  abfolutely  nor  conditionally,  viz.  with  Ca/V;,  Pharaoh, 
Saul,  Ahab,  and  others  dead  and  damned  before  :  therefore 
Chriftdidnot,   as  a  public  perlon,   reprefent  all. 

(7.)  For  tei'limonies,  fee  John  xvii  9.  Matt.  xx.  28  and  ::xv}. 
a6,  18.  Markx.  45.  Heb,  vi.  20.  Ifa.  liii.  12.  John  x.  15. 
Heb.  xiii.  20.  Matt.  i.  2i..Heb.  ii.  17.  John  ::i.  51,  52.  AoL^ 
XX.  28.   Eph.  v.  2,  23,  24,  2j.  Rom.  viii.  33,  34. 

CHAP,     V. 
Tht  laji  objection^  cr  argwntnt frow  Scripture^  anfv^ergi, 

I  Come  in  the  next  place,  to  the  third  and  laft  argument  drawn 
from  the  Scripture  ;  wherewith  the  Armiuians  and  their  (as  to 
this  point)  fucceifors,  do  llrive  to  maintain  their  rigment  of  univtr- 
fal  redemption  ;  and  it  is  taken  from  fucli  texts  of  Scripture,  as 
feem  to  huld  out  the  periihing  of  fome  of  them  for  whom  Chnft  di- 
ed, and  the  fruitlefnefs  of  his  blood,  in  refpedl  of  divers  for  whom 
it  was  flied.  On  this  theme,  their  wits  are  wonderfully  luxuriant, 
and  they  are  full  of  rhetorical  flrains,  to  fet  out  the  unfuccefsfulnefs 
1  i  and 


2^d  OhjeBions  particularly  anfuered 

and  fruitlefsnefs  of  the  blood  of  Chrift,  in  refpeci  of  the  raoftfcr 
whom  it  was  ihed  ;  with  the  perifliing  of  bought,  purged,  recoir^- 
eiled  linner>\  Who  san  but  believe^  that  this  perfuflfion  tends  to  the 
cov folati  on  of  poor  fouls  ;  who fe  ftronge ft  defence  litth^  in  rnakipg 
vile  The  ftrecious  blood  of  the  lamb  ;  yea  trampling  npon  it,  and  e- 
Jleemifig  it  as  a  common  thing  ?  But  friends,  let  me  tell  you,  I  am 
perfuaded  it  was  not  fo  unvaluable  in  the  eyes  of  his  Father,  as  to 
caufe  it  to  be  poured  out  in  vain,  in  refpecl  of  any  one  foul.  Yet, 
feeing  we  mull  be  put  to  this  defence,  wherein  we  cannot  but  re- 
joice, it  tending  fo  evidently  to  the  honour  of  our  blefled  Saviour  ; 
let  us  conlider  what  can  be  faid  by  chriflians  (at  lead  in  name)  to 
enervate  the  eScacy  of  the  blood-fhedding,  of  the  death  of  him, 
after  whofe  name  they  deHre  to  be  called. 

Thus  then  they  argue,  riz.  *'  If  Ghrifl  died  for  reprobates  and 
*'  thofe  that  periili,  then  he  died  for  all  and  every  one;  for  con- 
*'  feflediy  he  died  for  the  cled,  and  thofe  that  are  faved  ;  but  he 
*<  died  for  reprobates,  and  them  that  perifh  ;  therefore,    <^c'^ 

Arifw.  Tor  the  ajfumption,  or  fecond  propofition  of  this  argu- 
tnent,  we  fhall  do  what  we  conceive  was  fit  for  all  the  eledl  of  God 
to  do,  pofitively  deny  it;  (taking  the  death  of  Chrift,  here  faid  to 
be  for  them  that  perifh,  to  be  confidered  not  in  refpeft  of  its  own  in- 
ternal worth  and  futEciency,  but  as  it  was  intended  by  the  Father 
and  Son  in  refpedl  of  them  for  whom  he  died;)  we  deny  then  (I 
fay)  that  Chrifl,  by  the  comtnand  of  his  Father,  and  with  intenti- 
on to  make  fatisfaclion  for  fins,  did  lay  down  his  life  for  repro- 
bates, and  them  that  perifli. 

But  this  they  pretend  to  prove  from  Rom.  xiv.  15.  i  Cor.  viji. 
II.  2  Pet.  ii.  I.  Heb.  x.  29.  Now  that  no  fuch  thing  as  is  pre- 
tended, is  proved  from  any  of  the  places  alledged,  we  fliall  fliew, 
by  the  confideration  of  them,  in  the  order  they  are  laid  down  in. 

j/}.  The  firft  is  Rofn.  xiv.  15.  But  if  thy  brother  be  grieved  with 
thy  meaty  then  walked  thou  not  charitably ;  deflroy  not  him  with 
thy  meaty  for  whom  Chrifi  died. 

Anfw-  Kad  we  not  experience  of  the  nimblenefs  of  our  ad  verfa- 
ries,  in  framing  arguments  for  their  caufe  ;  I  fliould  defpair  to  find 
their  conclufion  prefj'ed  out  of  this  place.  For  what  coherence  or 
dependence,  I  befeech  you,  is  here  to  be  difcerned  ;  the  apoflle 
cxhorteth  ftrong  and  found  believers,  to  fuch  a  moderate  ufe  of 
chriflian  liberty,  that  they  do  net  grieve  the  fpirit  of  the  weak  ones 
that  were  believers  ?Ifo,  (profelfors,  all  caHed  faints,  eleft,  belie- 
vers, redeem.ed,  and  fo  in  charity  efleemed  ;)  and  fo  give  them  oc- 
cafion  of  tumbling,  and  falJing  oif  from  the  gofpel ;  therefore  Je- 
fus  Chrifl:  died  for  all  reprobates  ;  even  all  thofe  that  never  heard 
a  word  or  fyllable  ofhim,  or  the  doctrine  of  the  gofpel?  jVIuft  he 
not  be  very  quick  lighted,  th^t  can  fee  the  dependence  of  this  infe- 
rence, 00  that  exhortation  of  the  apoftle  ? 

But  ye  will  fav,  is  it  not  affirmed,  that  he  may  perifli  fur  whofn 

Chrifl 


and  Places  of  Scripture  tfpcntd.  a^l 

Qhrift  di'ed  ?  Anfiu.  In  this  place  there  is  no  fuch  thing  at  all  once 
ineii:ioned  or  in!:lmateci  ;  only  others  arc  commanded  not  to  do 
that  which  goeth  in  a  direct  way  to  deftroy  him,  by  grieving  him 
with  their  uncharitable  walking.  But  (ye  will  fay  further)  w^y 
jaoiddthe  apojlle  exhort  him  not  to  do  that  which  he  could  no  way  doy 
ifh::  that  Chrijl  diea  for  could  not  perijh  I  Anfw.  Though  the  one 
could  not  perilh  in  refpecl  of  the  event,  the  other  might  finfuliy 
give  occaiiou  of  periihing,  in  refpecl  of  a  procuring  caufe.  M.dy 
not  a  man  be  exhorted  from  attempting  af  that,  which  yet  if  he 
fliouid  attempt,  he  could  not  etfcd  J  no  thanks  to  the  foldier,  who  . 
ran  a  fpear  into  the  fide  of  our  ^^itidi  Redeemer;  that  therewith  he 
brake  none  of  his  bones.  Befides,  is  every  one  damned,  that  one 
attempts  to  deilroy,  by  grieving  him  with  uncharitable  walking  ? 
fuch  arguments  as  thefe,  are  poor  men  of  flraw. 

Andyet  notwithftanding,  we  do  not  deny  biit  that  many  may 
perilh  and  that  utterly,  whom  we,  in  our  walking  towards  them  and 
converfe  with  them,  are  bound  to  conceive  redeemed  by  Ghrill ; 
even  all  being  to  be  thought  fo,  who  are  to  be  efteemed  iaints  and 
brethren,  as  the  language  of  the  fcripture  is,  concerning  the  pro- 
fefiorsof  the  gofpel  ;  and  this  is  moll:  certain,  that  no  one  place 
makes  mention  of  fuch  to  be  brought  or  redeemed  by  our  Saviour, 
but  thofe  which  had  the  qualihcations  of  being  members  of  his  vi- 
£bie  church  j   which  come  infinitely  ihort  of  all  and  every  one. 

2rf/y,  Bat  let  us  fee  a  fecond  place,  which  is  i  Cor.  viii,  lo,  1 1. 
And  through  thy  knowledge  JJiall  the  weak  brother  perijh^  for  whom 
Chr:J}  died, 

Anfw.  This  feemeth  to  have  more  colour,  but  really  yieldeth 
no  more  ftrength  to  the  perfuafion  for  whofe  confirmation  it  is 
produced,  than  the  former.  A  brother  is  faid  io  pari  fa  for  whom 
Chrijl  died:  but, 

1 .  That  by  perifliing  here,  is  underflood  eternal  deflruclion  and 
damnation,  I  cannot  apprehend.  That  wh'ch  the  apoftle  intimates 
v/hereby  it  is  done, — is  eating  of  things  o^ered  to  an  idol,  with 
confcience  or  regard  of  an  idol ;  by  the  example  of  others,  who 
pretended  to  know  that  an  idol  was  nothing,  and  fo  to  est  freely 
of  the  things  oifered  ro  them.  That  fo  doing  was  a  fin  in  its  own 
nature  damnable,  none  can  doubt  ;  all  fin  is  f o  ;  every  time  we 
fin,  for  any  I'nng  that  lieth  in  us,  w^  perilii,  we  are  deflroyed ;  fo 
didtiieeater  of  things  otiered  to  idols:  but  that  God  always  re- 
vengeth  fin  with  damnation,  on  all  on  whom  it  is,  'we  deny  ;  he 
hath  otherways  revealed  himfelf,  in  the  blood  of  Jeius.  Thai 
every  fuch  a  one  did  actually  perltli  eternally,  as  well  as  m.erkori- 
ouily,   cannot  be  proved.   Befides, 

2.  He  that  is  faid  loperiib  is  called  a  brother,  that  is  a  believer, 
we  are  brethren  only  by  faith,  whereby  we  come  lohave  one  fa- 
ther :  and  as  he  is  faid  to  be  a  brother,  fo  Chriil:  is  faid  to  die  for 
him.  Bat  that  a  true  believer  cannot  finally  perilh,  ciay  eafily  be 

proved; 


s^^  CbjcSions  particularly  an/wtrtdj 

proved  ;  therefore  he  who  dothperlfli,  is  manifeftly  declared  never 
to  have  been  any  :  they  went  out  from  ut^  hecaufe  they  were  not  of 
its;  ifanyperiih,  then  be  was  never  a  true  believer.  How  them 
is  he  called  a  brother  ;  becaiife  he  is  fo  in  profefiion,  loin  our  jud- 
inent  and  perfuafion  ;  it  being  meet  for  us  to  think  fo  of  them  all. 
3.  As  he  is  faid  to  be  a  brother  y  fo  Chrifl  is  faid  to  die  for  him  ; 
even  in  that  jut]gm5j^t.-,-^hich  the  Scripture  allows  to  us  of  men^ 
We  cannot  count  a'lfi an  brother,  and  not  edeem  that  Chrifl:  died 
for  him  ;  we  have  no  brother  hood  with  reprobates.  Bat  Chrift 
died  for  all  believers;  fo  we  cftcem  ail  men  walking  in  the  duepro- 
fefiTion  of  the  gofpel,  not  manifefting  the  contrary  j  yet  of  thefe 
that  many  may  perifh,  none  ever  denied— Further,  thhfoJJiall  he 
peviJJi,  referreih  to  the  fm  of  him  that  lay eth  the  often ce  ;  for 
ought  that  lieth  in  him,  he  ruins  him  irrecoverably. 

Hence  fee  their  argument,  viz..  The  apoftle  telleth  perfons 
walking  offrnfively,  that  by  this  abufing  their  liberty,  others  will 
follow  them,  to  the  wounding  of  their  coufcience  and  ruin;  who 
are  brethren,  acknowledged  fo  by  you,  and  fuch  as  for  whom 
tlhrift  died  :  therefore  Chrift  died  for  all  the  reprobates  in  ihe 
world.  Isitjuft  and  equal,  laith  the  apoftle,  that  ye  ihould  do 
fuch  things  as  will  be  fl:umbling-blocks  in  the  way  of  the  weak 
brother,  at  which  he  might  ftumbleand  fall?  therefore  Chrift  died 
for  all. — We  do  not  deny,  but  that  fome  may  perifii  and  that  eter- 
nally, concerning  whom  we  ought  to  judge  that  Chrift  died  for 
them  :  whilft  they  live  and  converfe  with  us  according  to  the  rule 
of  the  gol'pel. 

3rf/y.  The  next  place  is  much  infifted  on,  viz.  2  Pet.  ii.  i. 
There  fiall  befalfc  teachers  among  you,  who  privily  /hall  bring  in 
damnable  herefieSy  even  denying  the  Lord  that  bought  them^  and 
bringing  upon  themfehes  fwift  deflruClion. 

A'tfw.  All  things  here,  as  to  any  proof  of  the  bufinefs  in  hand, 
are  exceedingly  dark,  uncertain  and  doubtful : — uncertain^  that 
by  the  Lord  is  meant  the  Lord  Chrijl  ;  the  word  in  the  original  b€'' 
ing  Despotf.s,  feldom  or  never  afcribed  to  him:  uncertain, 
whether  the  purchafe  or  buying  of  tliefe  falfe  teachers,  refer  to  the 
eternal  redemption  by  the  blood  of  Chrift;  or  a  deliverance  by 
God's  goodnefs  from  the  defilement  of  the  world  in  idolatry  or  the 
like,  through  the  knowledge  of  the  truth;  which  laft  the  text  ex- 
prefsly  affirms:  and  uncertain^  whether  the  apoftle  fpeaketh  of 
this  purchafe,  according  to  the  reality  of  the  thing;  or  according 
to  their  apprehenfion  and  their  profedirn. 

On  the  other  fide,  it  is  moft  certain^  that  there  arc  no  fpiritual 
diftinguifliing  fruits  of  redemption  afcribed  to  thofe  falfe  teachers  ; 
b\it  only  common  gifts  of  light  and  knowledge  ;  which  Chrift  hath 
pu;  chafed  for  niaiy,  for  whom  he  did  i^t  make  his  foul  a  ranfom:* 

and 

*  Thfs  cannot  be  mcant^   of  pur  chafing  thefe   co7mnon  gifts  for 

fiichperfonsy  as  the  objects  of  intended  benefits  thereby;  but  only  izr 


and  Places  of  Scripture  opened.  353 

and  ir.oftt:ffr/fl!/«,  that,  even  according  to  our  advcrfarles,  there, 
dempiion  of  any  by  the  blood  of  Ghrill — cannot  be  a  peculiar  ag- 
gravation of  the  fins  of  any,  becaufe  they  fay  he  died  for  all:  and 
yet  this  buying  of  the  falfe  teachers  is  held  out,  as  an  aggravation 
of  their  fin  in  particular. 

Of  the  former  uncertainties^  whereon  our  adverfaries  build  their 
inference  tot  univerfal  redemption,  (which  yet  can  by  no  means  be 
wire-drawn  thence,  were  they  moft  certain  in  their  fenfe)  1  fi^all 
give  a  brief  account;  and  fo  fpeak  fomething,  as  to  the  proper 
intendment  of  the  place.      And, 

1.  It  ismofl:  uncertain^  whether  Chrift  as  a  Mediator  be  here  in- 
tended by  Lordy  or  not,  there  is  not  any  thing  in  the  text,  to  in- 
force  us  fo  to  conceive  :  nay,  the  contrary  feems  apparent;  (i.) 
Becaufe  in  the  following  verfes,  God  only  as  God,  with  his  deal- 
ings towards  fuch  as  thefe,  is  mentioned  :  of  Chrift  i^  a  word. 
(2.)  The  name  DESPOTEs,  properly  ^'(?r«/^,  attended  by  dominion 
and  fovereignty  ;  is  not  ufually,  if  at  all,  given  to  our  Saviour  in 
the  New  Teftament :  he  is  every  where  called  i:yrios;  no  where 
clearly  DESpoTEs,  as  is  the  Father,  Luke  ii.  29.  Aftsiv.  25.  and 
in  divers  other  places.  Befides,  (3  )  If  it  lliould  appear,  that 
this  name  were  given  our  Saviour  in  any  one  place,  doth  it  there- 
forefollow,  that  it  mull  be  fo  here?  Nay,  (4.)  Is  this  the  n aire 
proper  for  oui' Saviour,  in  thtf  work  of  redemption?  oESpoTEsis  fuch 
a  lord  or  m after,  as  refers  to  fervants  and  fubjedlion;  ihe  end  of 
Ghrift'spurchafing  any  by  bis  blood,  being  in  the  fcripture  always 
and  con^iantly  exprefled,  in  other  terms  of  more  endearment.  It 
is  then  moft  uncertain,  that  Chrift  fiiould  be  here  underftood  by  the 
word  Lord.     But  fuppofe  he  fliould, 

2.  It  is  moft  uncertain,  that  by  buying  of  thefs  falfe  teachers,  is 
meant  bis  purchafing  of  them  with  the  ranfom  of  his  blood  ;  for 
(i  )  The  apoftle  infifteth  on  a  comparifcn  with  the  times  of  the 
Old  Terta-ment,  and  the  falfe  prophets  that  were  then  amongft  the 
people;  backing  his  alTertion  with  divers  examples  out  of  the  Old 
Teitament,  in  the  whole  chapter  following:  now  the  word  agou  a- 
zo  here  ufed,  (ignifieth  primarily  x\\z  buying  ofthingr,  tranflatioufl/ 
the  redemption  ofperfons:  andthe  word  PHADAH  in  the  Old  Tef. 
lament  anl'wcring  thereunto,  lignifieth  any  deliverance,  as  Out. 
vii  8.  and  XV.  15.  Jer.  xv.  21.  with  innumerable  other  places ; 
■\n^  therefore  fome  fuch  deliverance  is  here  only  intimated.  (2.) 
Becaufe  hpre  is  no  mention  of  blood,  death,  price,  or  oifering  of 
jefus  Chrift ;  as  in  other  places,  v/here  prroper  redemption  is  treat- 
ed on  :  efpecially  fome  fuch  exprellion  is  added  where  the  word 
AGoRAJois  ufed  to  exprels  it;   as   i    Cor.   vi.   20,   Kev.    v.   9. 

which 
ihem,  as  the  k\h]ta^  of  th.^fe  gifa^  f'r  the  iyitendcd  hnef.t  of  the 
church  i  fo  that  fill  all  the  intended  benefit  ^  and  ihe  formal  objec- 
tive refpedof  the  pur  chafe  ^  is  only  tewards  thr)fe  for  whnm  Chrijl 
did  make  his  foul  a  ranfom. 


$S54  Ohjstlions  particularly  anfzvered, 

which  othf  nvlfe  holds  out  of  itfelf,  deliverance  in  common  from. 
any  trouble.  (3  }  The  apoftle  (etting forth  at  large  the  deliver* 
ance  they  had,  and  the  means  thereof,  verfe  20 — affirms  it  to  con*, 
fifl:  in  the  efcaping  of  the  pollutions  of  the  world,  (as  idolatry, 
faife  worfnip  and  tne  like)  by  the  knowledge  of  our  Lord  and  Savi- 
our jefus  Ghriftj  plainly  declaring,  that  their  buying  was  only  in 
refped  of  their  reparation  from  the  world,  in  refpedl  of  the  enjoy- 
ment of  the  knowledge  of  the  truth  ;  but  of  walhing  in  the  blood  of 
the  Lamb,  he  is  there  wholly  lilent. 

Plainly,  there  is  no  purchafe  mentioned  of  thefe  falfe  teachers ; 
but  a  deliverance  by  God's  difpenlations  towards  them,  from  the 
biindnefsof  Judaifmor  Paganiim,  by  the  knowledge  cf  the  gofpel; 
whereby  the  Lord  bought  them  to  be  fervants  fo  him,  as  their  fu- 
premehe;'d.  So  that  our  adverfaries  argument  from  the  place  is 
this  :  *'  ^  d  the  Lord,  by  imparting  the  knowledge  of  the  gofpeU 
*'  and  working  them  to  a  profefTed  acknowledgment  of  it,  and  fub- 
*' jeclion  unto  it,  feparated  and  delivered  from  the  world,  divers  that 
*»  were  faints  infliew;  really  wolves  and  hypocrites,  of  old  ordained 
*'  to  condemnation,  therefore  Jefus  Chrifl  Ihedhis  blood  for  the  re- 
**  demptionandfalvationofallreprobatesand  damned  perfons in  the 
<*  whole  world."  Who  would  not  admire  our  adverfaries  chlmiflry  I 

3.  Neither  13  it  more  certain,  that  the  apoftle  fpeaketh  of  the 
purchafe  of  the  wolves  and  hypocrites,  in  refpect  of  the  reality  of 
the  purchafe  ;  and  not  rather  in  refped  of  that  eftimation  which  o- 
thers  had  of  them,  and  (by  reafon  of  their  outward  feeming  profefli- 
on)  ought  to  have  had;  and  of  the  profellion  that  themfelves  made, 
to  be  purchafed  by  him  whom  they  pretended  to  preach  to  others ; 
fis  the  Scripture  faith  cf  Aha-z.y  that  tli€  gods  of  Damp  fens  f mote 
him^  2  Chron,  xxviii.  2  3.  becaufe  he  himfelf  fo  imagined  and  pro- 
fefTed. The  latter  hath  this  alfo  to  render  it  probable  viz*  That 
5t  IS  the  perpetual  courfe  of  the  Scripture,  to  afcribe  all  thofe  things 
to  every  one  that  is  in  the  fellowiliip  of  the  church,  which  are  pro- 
per to  them  only  who  are  true  ipiritual  members  of  the  fame  j  as  to 
hefair.ts,  eldd^  redeetned,  4yc.  Now  the  truth  is^  from  this  their 
proft'Jfion  that  they  v;ere  bought  by  Chrifl,  might  the  apoftle  juftly 
(  and  that  according  to  the  opinion  of  our  adverfaries)  prefs  thefe 
fdlfe  teachers,  by  the  wa}' cf  aggravating  their  fin;  for  as  to  the 
thing  itfelf  their  being  bought,  it  could  be  no  more  urged  to  them 
than  to  heathens  and  infidels  that  never  heard  the  name  of  the 
Lord  Jefus. 

Now,  after  all  this,  if  our  adverfaries  can  prove  unlverfal  re- 
demption from  this  text,  let  them  never  defpair  ot  fuccefs  in  any- 
thing they  undertake;  be  it  never  fo  abfurd,  fond  or  fooliili.  But 
when  they  have  wrought  out  the  work  already  cut  out  for  them,  and 
proved,  ( j . )  that  the  Lord  is  meant  of  Chrifl;  as  Mediator  ;  (2 . ) 
x'n:xthy  buying^  is  meant  fpiritual  redemption  by  the  blood  of  the 
Lamb :   (3.)  that  thefc  falfe  teachers  were  really  and  efeihially  fo 

redeemci 


and  places  of  Scripture  opened.  fi^5 

Redeemed,  and  not  only  lb  accounted,  becaufe  they  were  of  the 
church ;  (4  • )  that  thole  who  are  lb  redeemed  may  peril]],  contrary 
to  the  exprels  Scripture,  Rev.  xiv.  4  and  (5,)  when  they  manifell 
the  ftrcngth  of  this  mlbrence,  "oiz.  Some  in  the  church  who  have 
acknowledged  Chrift  to  be  their  purchalVr,  fall  away  to  blal- 
pheme  him,  and  perifl)  forever,  therefore  Chrili:  bought  and  re- 
deemed all  that  ever  did  or  fltall  perifli  j  (6.)  iluit  tiiat  which  is 
common  to  all,  is  a  peculiar  aggravation  to  the  lin  of  ary  one  more 
than  others :  I  will  affure  them  they  Ihall  have  more  work  provided 
for  them  ;  which  thcmfelves  know,  for  a  good  part  already,  where 
to  find*. 

Stthly.  The  laft  place  produced  for  the  confirmation  of  the  argu- 
ment iri  hand,  is  Heb.  x.  29.  Of  how  much  for er  pun ifmnent^ 
fuppofe  ye^  fiall  he  be  thought  worthy  i  who  hath  troildeu  n?iderfoot 
the  Son  ofGodj  and  hath  counted  the  blood  of  the  covenant  luherewith 
he  waifanCiified^  an  unholy  things  and  hath  done  defpite  unto  the 
Spirit  of  grace  ?  Nothing  (fay  our  adverfaries)  could  be  aiiirmed  of 
all  this  concerning  apoftates,  viz.  That  they /;ai;f  trodden  tinder 
foot^  •6'ir.  unlefsthe  blood  of  Chrift  was  in  fome  fenfe  filed  for  them. 

Anf-vj.  Tie  intention  of  the  apoftle  in  this  place,  is  the  fame 
with  the  general  aim  and  fcope  of  the  whole  epiftle,  to  perl'uade  and 
urge  the  Jews  who  had  embraced  the  doftrlne  of  the  gofpel,  tp 
perfeverance  and  continuance  therein.  This  as  he  doth  netjform 
in  other  places,  (with  divers  and  various  arguments  ;  the  molt  of 
them  taken  from  a  comparifon  at  large  inftituted,  betwetn  the  gof 

pel 

*  It  feemi  not  improper  to  fnlj oin  here.,  an  extract  frojn  what  Dr. 
CiWfays  (The  caufe  of  Gor/ and  Truth^  part  i.  numb.  54..)  upon 
thii  fame  text y   2  Pet.   ii.    i. —  viz. 

The  wordhwj'm'g.,  regco'ds  temporal  deliverance  ;  and  particu* 
larly  the  redemption  of  the  pecpCe  o/'Ifrael  out  q/' Egypt ;  who  are 
therefore  called  ihe  people  the  Lord  had  purchafed-  7^ht'  phrafe 
is  borrowed  fro7n  Dent,  xxxii.  6.  Do  ye  thus  requite  the  Lord  ?  O 
foolilh  people  and  unwife  I  Is  not  he  thy  father  that  bought  thee? 
Hath  he  not  made  thee  and  eiUblillied  tliee  ?  Nor  is  this  the  only 
place  the  apoflle  Petef  refers  to  ifi  this  chapter  ;  fee  verfa  12,  13. 
tompari^dwith  Deut.  32.  5.  Now  the perfons  the  apojlle  writes  tOy 
were  Jews  ;  the  ftrangers  fcattered  thro^out  Pontus,,Galaiia,  Gap- 
padocia,  Ada  and  Bithynfa;  a  people  who  in  all  ages.,  valued  thzm^ 
felvel  upon^  and  boa jled  mightily  of  their  being  the  bought,  purchaf- 
cd  people  of  the  Lord.  Wherefore  Peter  makes  ufe  of  thi%  phrafe^ 
much  in  the  farm  manner  as  Mojes  had  done  before  him^  to  aggra- 
vate the  ingratitnd J  and  impiety  of  thefe  falj'e  teachers  among,  the 
Jews;  thit  they  faould  deny,  if  not  in  luord'.,  at  leajl  in  works.,  that 
flighty  lehovah,  xuho  had  (fold  redeemed  their  fat'icrs  o::t  of  Egypt 
7v:th  a  flretched  out  arm^  and  in  J.'tccejjive  ages  had  diftinguifhed 
them  with  peculiar  favours:  being  ungodly  men ;  turning  the  gruce 
the  dotiriuc  of  the  grace  of  God  i;:  to  lajciviuurriefs. 


£c5  OljeQions particularly  anfwcred, 

pel  in  its  adminiftration,  and  thofe  legal  fliadows,  which  before 
their  profefll  in  of  the  gofpcl  the/  lived  under,  and  were  in  bondagd 
unto  :)  fo  here  he  urgerh  a  ftrong  argument  to  the  fame  purpofe, 
ab  incommodo  feu  efeciu  perniciofo  i  from  the  miferable  dangerous 
«fffi£ts  and  confequences  of  the  fin  ofbackfliding,  and  wilful  renun- 
ciation ofthetruih  kno  yn  and  profelTed,  upon  any  motives  and 
inducements  whatfoever  ;  which  he  aflureth  to  be  no  lefs,  than  a 
total  calling  off  and  depriving  themfelves  of  all  hopes  and  means 
of  recovery,  with  dreadful  horror  of  confcience  in  cxpe dlation  of 
judgment  to  come,  verfe  26,  27- 

Novv  this  he  confirms,  as  his  manner  is,  in  thisepiflle,  from  fom« 
things  -way  and pra^^ife',  which  was  kiiown  to  them,  and  wherewith 
they  were  all  acquainted,  by  that  adminiftration  of  the  covenant 
under  which  they  had  before  lived  in  tHeir  Judaifm  ;  and  fo  makes 
up  his  inference  from  a  comparifon  of  the  lefs ;  taking  his  example 
from  the  punifbmentdue  by  God's  own  appointment,  to  all  them 
who  tranfgreffed  Mofes  his  law,  in  fuch  a  manner  as  apoilates  fin  a- 
gainft  the  gofpel,  that  is,  with  an  high  hand  and  conternptuoufly ; 
for  fuch  a  one  was  to  de  without  mercy.  Numb.  xv.  30.  31. 
Whereupon,  having  aljundantly  proved  that  the  gofpel  and  the  ma- 
rjifeilation  of  grace  therein,  is  exceeduigly  preferred  to  and  exalted 
above  the  old  ceremonies  of  the  law;  he  concludes,  that  certainly 
a  much  forer  punifliment,  (which  he  leaves  to  their  judgment  to 
fuppofe)  awaits  for  them  who  wilfully  violate  the  holy  gofpel,  dcC^ 
pifing  the  declaration  of  grace  therein  contained  and  by  it  revealed. 
Which  further  alfo  to  manifeft,  he  fets  forth  the  nature  and  quality 
of  this  fin  in  all  fuch  as,  profefling  redemption  and  deliverance  by 
the  blood  of  Chrift,  fliall  wifully  call:  themfelves  thereinto  :  it  h, 
faith  he,  no  lefs  than  to  tread  under  foot,  or  contemn  the  Son  of 
God ;  to  efteem  the  blood  of  the  covenant,  by  which  he  was  let  a-, 
part  and  fandified  in  the  profeflion  of  the  gofpel,  to  be  as  the  blood 
of  a  vile  man ;   and  thereby  to  do  defpite  to  the  fpirit  of  grace. 

This  being  (as  is  confefled)  the  plain  meaning  and  aim  of  ths  a- 
poftle;  wemayobfervefundry  things,  for  the  vindication  of  this 
place  from  the'abufe  of  our  adverfaries  ;   as, 

I.  He  fpeaketh  hereonly  of  thofe  that  were  profeflbrs  of  the  faith 
of  the  gofpel;  feparated  from  the  world,  brought  into  a  church-llate 
and  feUow-lhip,  profefling  themfelves  to  be  fanaified  by  the  blood 
ofChrift,  receiving  and  owning  Jefus  Chrifl:  as  the  Son  of  God, 
and  enJuid  with  the  gifts  of  the  holy  Spirit,  (as  chap.  vi.  4,^  5* ) 
Now  it  is  moa  certain,  that  thefe  things  are  peculiar  only  to  feme, 
yea  to  a  very  few,  in  comparifon  of  the  univerfality  of  the  fonsof 
men:  fo  that  what  is  affirmed  of  fuch  only,  can  by  no  means  be  fo 
extended  as  to  be  applied  unto  all.  B  ut  if  any  one  may  be  exempt- 
ed,  univerfal  redemption  falieth  to  the  ground;  from  the  condition 
©fa  very  few,  with  fuch  qualifications  as  th«  muUimde  have  not, 
jiothirig  can  be  conduced  concerning  all. 

2.  The 


end  PUiccs  cf  Sciipinre  opcmd. 


m 


2.    Tlie  apodle  doth  iiclilicr  declare  what  haih  -'een,  nor  afTcrc 
what  may  hcj    but  only  at^Js  a  c(>inniin<nioii,   uj.uu  a  Aij.pofitiou 
of  a  ih'usg;   liis  main  aim  bcin^  t»  deter  from  iIjk  ihiug  ruther  than 
la  (igriiiy  that  it  ii^.ay  be  j    by  ihev/in<T  the  inif;;ry  tha:  miiil  useda 
lolJ'jvv,  if*  it  flioiilJ  io  coiiitt  «o  pafs.     When  Paid  icid  the  ibldiers 
Adsxxvii.  31,   thu  if  t!je  ii)arii.eVs  lied  away  in  the  boar,  the/ 
could  not  be  favetli   he  did  not  i.uend  to  1/gnify  to  then^,  that  in 
refptrcl  of  I'ije  event  they  fliould  be  diowneci;   fur  Gcd  had   decla- 
red the  contrary  unto  him  ia  t!.c  night  before,   and    he  to  ilitjTj  j 
but  oiily  to  exhort  them  to  prevent  that,   vvhi^ih  of  ilfcif  v^as  a 
likely  way  for  »he:r  ruin  and  pirilhing.   Keiilier  fhali  ihe  AV;;.i?;;- 
J^rants,   v/ith  al!  ihsir  rhetoric,   ever  prrfaadc  liS,   that  i:  i:  in  vain 
ar.d  altogether  fruiiiefs,  to  forewarn  nien  of  an  evil,  ?.i:d  to  exhor: 
them  to  take  hoed  of  thole  ways,   whereby   it  is  naturally,    and 
accorditij;*;  to  the  order  among  the  things  th ^mfelves,  to  be  1  leiineJ, 
althougli  hi  vefpect  of  the  purpofe  of  God,  the  thing  'tfcif  have  no 
futurition,   nor  lliall  ever  come  to  pifs,      A  conunifuilon   of  ihe 
judgmeiit  due  to  apollacy,   b;;i>>-.^  an  appointed  means  for  the  pre- 
ferving  the  faints  from  that   fui,   irtay  be  held  cut  to  them  3    iho* 
it  be  impoHible  the  cieil  lliould  be  feduced. 

Now  that  Paid  here  deals  Oiily  npon  a  fuppcfuion,  (not  g'v'nct 
bsing  to  the  thing,  but  only  iiiewing  the  conn^iiion  between  apofi..- 
cy  and  condemnation ;  thereby  to  iiir  up  all  the  faiiU.s  to  take  heed, 
lefi;  there  ihouid  be  in  any  of  them  ^.n  evil  heart  of  unbcii^f,  de« 
parting  from  the  living  God  ; )  is  app^renl  from  verfe  2  6,  where  he 
jnakes  an  entrance  upon  this  ar;?uinentan  J  motive  to  perftverance: 
for  if  vj^  fin  wilfully^  ^c.  That  believers  njay  do  fu.  he  fpeahd 
noL  one  word  ;  but  if  they  flioidd  do  fo,  j>e  Ihevvs  what  v»'ould  be 
the  event;  as  that  the  foidiers  in  tlie  Ihip  ihould  peri:]!,  Paid  tohl 
them  nor;  but  yet  iliewed  Vvhat  muil:  needs  come  to  p.if^,  if  the 
means  of  prevention  were  not  ufcd.  Nojv  if  this  be  the  intenrinu 
of  the  rpoi'lle  'as  it  is  mofc  likely,  by  his  fpeaking  in  the  lirll  perfon, 
ifwj  fin  vjilfuUy;)  then  not  any  thinj  in  the  v/orld  can  be  hence 
Gjncluded,  either  for  the  imiverl\diry  ^i  redemption  or.tlie  apolla- 
cy  of  faints,  to  both  whlcli  ends  this  place  is  urually  \xx'ji^\ ;  fcr, 
fur^poiitio  nil  pcnUt  in  efe. 

3.  I:  is  mod  certain,  that  t'lefe  of  v/hom  he  fp^iak?,  d'.d  mn!:e 
profeflion  of  all  thefe  things  v/herecf  l:cre  is  mci.ti«.n,  wr.  that  je- 
f'.is  Chnit  was  the  Son  of  God,  that  they  were  fincJiled  by  the 
blood  of  t;;e  covenant,  and  enlighrened  by  the  fjnnr  i>f  grace;  yea, 
as  is  ar>p3ient  from  the  parallel  phi'ie,  Hcb.  vi.  4,  5,  hod  many- 
gifts  of  iruimination  ;  befides  their  inirijtion  by  bi:p£ilVn,'  \vhere-i;i 
open  prufoilion  and  cemon{lrat:onwa'>  made  of  thefe  things  ;  fo 
that  a  renunciation  of  all  thefe,  with  open  dcteflat-on  of  them,  as 
was  the  rnioiier  of  apofiates,  accufuug  the  nar.-.e  of  Cbrifl  ;  v/hs  a 
fa  of  fo  deep  an  abomination,  attends  i  with  fj'many  aggravaiiuiis 
z  annexed  to  it  ihi-  r<:::;.i:kabie  c*.i..ii;inr!t;wii  ; 
K.  k  iiiv.u:''h 


e^S  Chjiclions partkularly  anjivend, 

though  ths  apoitates  never  had  ihemfdves  any  true  efTeclual  intcreU 
in  the  blood  of  Jefus. 

4.  That  it  was  the  manner  of  the  faints  and  the  apoftles  them- 
felves,  to  efteem  of  all  baptized  initiated  ptrfons,  ingrafted  into 
the  church,  as  fancl'iied  perfons;  frfthat  fpeakingof  backfliders, 
he  could  not  make  mention  of  them  any  otherwife  than  as  they 
were  commonly  efteemed  to  be,  and  at  that  time  in  the  judgment 
of  charity  were  to  be  confidertd.  Whether  they  were  true  believ- 
ers or  not  (but  only  temporary)  to  whom  this  argument  fgainft  a- 
poftacy  is  propofed  ;  according  to  the  ufual  manner  of  fptech  uled  - 
by  the  holy  Gholl,   they  could  not  be  otherwife  defcribed. 

5.  If  the  text  be  interpreted  pofitiveiy,  and  according  to  the 
truth  of  the  thing  Itfelf,  in  both  parts  thereof ;  viz.  that  thefe  of 
whom  the  apcflle  fpeaketh  were  truly  fandified,  and  that  fuch 
may  totally  perilh;  then  the fe  tv/o  things  will  inevitably  follow; 
(i.)  that  faith  and  fanditication  is  not  the  fruit  of  election;  (2.) 
that  believers  may  full  fmally  from  Chrilt;  neither  oi  v/hich  I  as 
yet  find  to  be  owned  by  our  newtniiverfalifls,  though  both  con- 
tended for  by  our  old  Armi}iiant* 

6.  There  is  nothing  in  the  text,  of  force  to,perfuade,  that  the 
perfons  here  fpoken  of,  mufl  needs  be  truly  jullified  and  regenerat- 
ed believers  ;  »raich  lefs  that  GhrUt  died  for  them,  which  comes  in 
only  by  llrained  confeouences.  One  ejiprelHon  only,  feems  to  g've 
any  colour  hereunto,  thai  they  v/ere  fa  id  to  be  fanftified  by  the 
blood  of  ths  covinant.  Now  concerning  this,  if  we  do  but  confider, 
(i.)  the  manner  and  cuftom  of  the  apoftles  in  writing  to  the 
churches,  calling  them  all  faints  that  were  called,  afcribing  that  to 
every  one  that  belonged  only  to  fonie;  (2.)  that  tkefe  perfons 
were  baptized;  which  ordinance  among  the  ancients  was  fome- 
tlmes  called  Photismos,  illnmin atioyt ,,  fometimaes  hagiasmos 
fanciification  ;  wherein  by  a  folemn  afperfion   of  the  fymbol  of 

the  blood  of  Chriil:,  they  were  externally  fandlified,  feparated, 
and  fet  apart,  and  were  by  all  eftecmed  as  faints  and  believers  ; 
(3.)  the  various  fignincation  of  the  v/ord  hagiazo  (here  ufed) 
in  the  fcripture,  whereof  one  moft  frequerit  is  to  conlecrate  and  fct 
apart  to  any  holy  ufe,  as  2  Chron.  xxix.  33.  Levit.  xvi.4.  (4.) 
that  Paul  ufeth  in  this  epiille  many  words  and  phrazes  in  a  tem- 
ple-fenfe,  alluding  in  the  things  and  ways  of  the  chriftian  church, 
unto  the  old  legal  obfervances ;  (5.)  that  iuppoftd  £nd  pro- 
felTed  fandlity,  is  often  called  fo,  and  cfleemed  to  be  fo  indeed: 
If  I  fay,  we  Ihall  conlider  thefe  things,  it  will  be  moft  Epparent, 
that  here  is  indeed  no  true,  real,  iniernal,  effedual  fa.ncXlfication, 
proper  to  God's  elecl,  at  all  intimated  ;  but  only  a  common  exter- 
nal fetring  apart,  with  repure  and  cTteem  of  real  holinefs,  from 
the  v/ays  of  the  world  and  cufcoms  of  the  old  fynagogne,  loan  en- 
joyment of  the  ordinance  of  Chrilc,  repreienting  the  bleed  of  the 
coveuriut.  So  that  thii  Ci.>minii;a'.ion  being  maUe  lo  all,  fo  exter- 
nally 


and  Places  of  Scripture  opened^  ^      2  r« 

iially  and  apparently  fanclified  ;  to  them  that  were  tra?y  (o^  it  ds. 
clareJ  the  certain  connexion  between  apoft^cy  and  condemnatiop, 
thereby  warning  them  to  avoid  it : — as  Joftph  wa-;  v/arnrd  to  fly 
iiUo  Egypt,  leil  Herod  fhoiild  il ay  tjj^  cljild;  which  yet,  in  r^. 
fpect  of  Jod's  parpofe,  coiifd  not  be  eff-cled  :  but  as  to  them  that 
were  only  apparently  fo,  it  held  ottt  the  odioufners  of  the  fin» 
with  their  own  certain  inevitable  deflruclion  if  ihfy  fell  inro  it  • 
which  it  was  poUible  they  r.iipht  do. 

And  tins  by  the  Lord's  aliillanc?,  have  I  given  you,  as  I  hop-, 
a  c^erir  foiiuion  of  all  the  arguments — which  heretofore  the  Aryni - 
7iia.i\  p  etended  to  draw  from  the  Scripture,  inti^c  defence  of  their 
CAufe  :  fome  other /o;j////wjf]iall  hereafter  be  removed.  But  be- 
Cuufe  of  late  we  have  had  a  multiplication  of  arguments  on  this 
fubjed;  fome  whereof,  at  Itait  inform,  pppear  to  be  new,  and 
may  caufe  fome  trouble  to  the  unftilful  :  I  fliail  in  the  next  place 
remove  all  thofe  objeiNens  which  T.  HI.  in  his  book  of  thQUUtver* 
fality  cf  free  grace,  hath  gathered  together  againft  our  main  thtjis 
— of  Chnll's  dying  only  for  tiie  elea,-  which  himfsif  puts  together 
in  one  bundle,  chap.  26,   and  calleth  them  r(?^/o7^y. 

CHAP.     VI. 

An  anfivertd  the  VJientieth  chapter  of  ihe  hook  entitled,  Tlie  Unl- 
verfality  of  Gods  free  Grace,  ^c.  being  a  colhaion  of  all  the 
argumenti  ufed  by  the  author,  thro'ighotttthe  xuhf^le  book,  to  prove 
the  wiiverfality  of  redetvption. 

Til  E  title  pretends  fatisfaftion   to  them  who  dcfire  to  have 
reafon  fatished;    which  that  it  is  a  great  undertaking,  1  ea- 

illy  grant:    but  for  the  performance  of  it,  hie  labcr,  hoc  opm. . 

Tliai  everchriftian  reafon,  rightly  informed  by  the  word  of  God 
fliould  bef itisfied  with  any  doctrine  fo  df/lrepaut  from  ihc  woci, 
fo  full  of  contradi<n:ion  in  itfelf  and  to  its  ov/n  principles,  as  the 
dotlrine  of  univerfai  redemption  is ;  I  fliouid  much  marvel :  there- 
fore I  am  perfuaded  that  the  author  of  the  arguments  following, 
(which  left  you  fliould  miflake  them  for  others,  he  calleth  reafons) 
will  fail  of  liis  intention,  with  all  that  have  fo  much  reafon  as  to 
know  how  to  make  ufe  of  reafon,  and  fo  much  grace  as  not  to  love 
darknefs  more  than  light.  The  only  reafo!!  as  far  ns  I  can  cv)n- 
ceive,  why  he  calls  this  collcdion  of  all  the  arguments  and  texts 
of  Scripture  which  he  had  before  cited  and  prodiiced  at  large,  i'o 
many  >  eafous;  being  a  funpofal  that  he  hath  given  them  a  logical 
argumentative  form  in  this  place ;  I  iliall  briefly  confider  them  : 
and  by  the  way  take  notire  of  his  fkill  in  a  regular  franii:)g  of  ar- 
guments, to  which  he  evi.lecily  pr;itends.  His  firfi:  reafon  then  is 
asfolloweth,  viz.  Arc, 


26o  OhjcBicns  parikularly  an/wired, 

Arg.  r.  ''That  whic!^.  t!ie  fcrlptura  oft  and  plahily  s^i'meth  m 
*'  plaiii  wrrd?,  1?  certainly  true  and  to  be  beli'rved,  Prcv.  xxii.  20, 
^'-  2X>  If,?,  viii.  20.  2  Pe!.  i.  ro,  20.  But  that  Jefiis  Cbfift  gave 
*'  himfeif  a  ranioir,  and  by  th^  grace  of  God  taded  death  for  eve- 
*'ryman,  is  oft  ^\\A  plair.ly  aftirtiif  d  in  Sciijpture;  a?  is  before 
*'  fii'^'.Vi-',  cliap,  vi).  to  rlie  xiii.  Therefore  the  ia«r!?  is  certainly  a 
irinh  ro  bs  bi'.]i€ved;   John  x::.  31;    Afl^3  xxvl.  2  7  ." 

Anfxv.  \!tl.  The  major  propoiiticn  of  this  argument  i;  clear,  cvi- 
dcnr,  and  ac'cnow.'edgeJ  by  all  prcfefiing  the  narne  of  Chrifi:,  but 
yj-  univerfally  with  this  caution  and  provifo :  that  by  :h^  Scripture 
fiijirming  miy  thing  in  plain  wordj^  that  is  to  be  hlieved,  you  u;-;- 
derlland  the  plain  leiife  of  tnofe  v.-or(h  v'hich  i"  clear  by  rules  of  ir- 
terpretat'on  fo  to  be.  It  is  t^ie  ihinc;,  J!,c;n':ried.  that  i.^  fobe  belif^ved, 
and  not  t'ls  words  only,  r;':lc!i  am  the  u^rvi  t'lereof  :  rr>d  there- 
fore the  plniu Je'^je  and  ',nczy^ii  ~  ;.-  that  ^^h'tii  v/e  rrinll  ir.qiilre  af- 
ter: and  is  intended  v.'hsn  v/e  fpeak  of  believing  plan  words  of 
the  Scripture.  But  now  if  by  plain  words  you  undcfrfland  the  l.-te- 
ral  iranirtancs  of  words,  which  w.zj  perhaps  be  figjivative  or  ^t 
Jcall  uivnrioiit  jlgnification — and  capable  of  extent  or  reflrriclion 
in  the  interpretation  :  then  there  is  nothing  more  falfe  than  this 
nirertinn:  for  liow  can  yon  then  avoid  tiis  blafphentous  follv  cf 
the  At7fhropo-:2orphifcs^  all3gn;n[^  a  body  and  human  fhape  unto 
God  ;  the  plain  words  of  the  Scripture  often  mentioning  his  eye", 
hand?,  ears,  <^jc^  it  being  Apparent  to  every  child  that  the  true  im- 
portance of  thofe  ezpre'Iions  an fwers  not  at  all  their  grofs  carnal 
conception  ?  Will  not  alfo  tra'ifuhjla'ntlaiion  or  its  younger  brother 
c^nrab^}antiation^  be  an  article  cf  our  creed?  With  tiiis  I'mltation 
then  we  pafs  the  propcfition,  and  the  places  of  Scripture  broug^t: 
to  coniirtn  it;  only  with  this  cbrerva':;o:\  fh't  there  is  not  one  cf 
them  to  the  purpofe  in  hand  :  which  b^cai-fe  t!i.*y  do  net  relate  to 
the  argument  in  confidcration,  we  oniy  leave  to  men's  filent  judg- 
ments. 

2://;/.  The  au'u'",ipthon  or  ?7/'?'^5'  propoHtlon  we  abfoiutely  deny 
n.3  to  fom?  part  of  it, — that  Chrifl:  Ihould  befaidtogive  himfelf  a 
ranfom  for  every  man;  it  being  neither  often  nor  once,  ncr 
plainly,  nor  obfcurely  a[rirmed  in  the  Scripture,  nor  at  ail  proved 
in  the  place  referred  unto  :  fo  that  thi:^  is  but  an  empiy  flourifaing. 
V'^^r  the  other  exprelTior,  of  tr.il-iv^i  death  for  lii^ery  rnaiu  we  grar-t 
t:;at  tlie  words  are  fouriid  Hch.  ii.  9.  but  we  deny  that  every  tn an 
d.^th  alwr.yr?  ncceiPariJy  (ignify  all  O'^d  e-very  man  in  the  ivorld : 

Kf)  I?  TMKTO  L'NTES    P  ».  N'T  A    J^  VT  M  •?  '>  l»  O  K,     KAf    ,0  I  3  ^  5  K  A  NTT  <:    T/K- 

7' A  /^  vT.j  ?.opoh,  Co!,  i.  20.  Warning  every  T??nn,  and  teaching 
Ercry  man  ;  every  man  h  not  there  every  man  in  the  world  :  nei- 
ther are  wc  to  believe  tliat  Paxil  Vv'arned  and  taught  every  partlcu- 
iiv  man,  for  it  is  falfe  and  iuTpollible,  So  that  ('every  man)  in 
the  Scripture,  is  not  univerfally  coileclive  of  ail  forts;  but  either 
dillributive,  fjr  Umt  of  all  for:s,  or  cojledive  with  a  reflricliion 

t« 


and  Places  of  Script u  re  opened,  2  6 1 


To  all  of  MiTi*  forts  :  a-^  in  that  of  Paul,  (every  viau)  vvn.<?  on-y  of 
thofe  to  whom  he  had  preached  the  gofpe!.  Moreover,  in  the  ori- 
ginal, there  !3  only  hyprh  pantos,  for  v^cry, — without  the 
I'ubflantivs  f/i-n^;  \yhich  injght  be  fuppiled  by  oihcr  wcriJs  as  well 
a3  war?,   as  eleCiy  or  b-uiever. 

'^dif.  That  eviiry  one  h  there  h  clearly  retrained  to  all  the  bre- 
thren of  Ghnfi.,  and  the  fons  by  him  brought  to  glory, — we  have 
before  declared  ;  fo  that  tills  plice  is  no  way  ufefiil  for  the  confir- 
mation  of  the  airi.imption  :  whicii  we  dery  in  the  fenfe  intended  ; 
and  are  fure  we  fiiall  never  fee  a  clear,  cr  fo  much  ss  a  probable 
tefr'niony,  for  the  confirming  of  it. 

To  the  concluuou  of  the  fvltogifm,  the  author  (to  mnnlfrfl  his 
f^ill  in  difputing  fuch  an  argnmentatlve  Vv-ay  as  he  nnc'ertaketh  j 
sddeth  fome  further  proofs.  Conrcloii3  it  feems  he  wa^  to  himfeir, 
that  it  had  little  vh-ength  from  the  propofitions  from  w!i!ch  it  h  en- 
forced ;  and  therefore  thought  to  give  fon^e  new  fupporimcnts  to 
it,  although  with  very  ill  fuccefs  :  as  will  eafily  appear  to  any 
one  that  (Iiali  but  confalt  the  places  quoted,  and  coni'>der  the  bnfi- 
nefs  in  hand.  In  the  mean  time  thisnew  log^c,  (of  lilhng  up  proofjj 
to  the  conchiijon  v/hich  are  fuitable  to  neither  propofitioti,  r.nd 
firiving  to  give  flrengtli  ro  that  by  new  tcfumcnies — which  it  hath 
not  from  the  prcmifes)  deferves  our  notice,  in  this  pge  of  learned 
v;riters  :  hen  quantum  ejl  fapere.'  fuch  logic  is  fit  to  maintain 
fuch  divinity.   And  fo  much  for  the  fir fl  argument. 

Ar3.  II.  "  Thofc  whom  JefusChrifi:  and  his  apofiles  in  pla'ji 
"  terins  without  any  exception  or  reftraint,  afHrm.  that  Chriit 
*<  came  to  fave,  and  to  that  end  died,  and  gave  himfeif  a  ranfom 
**  ^o\\  and  is  a  propitiation  for  their  fin  ;  he  certainlv  did  come  to 
**  fave,  and  gave  himfeif  a  ranfom  for  them,  and  is  the  proph'a- 
'*  tion  for  their  fins,  ?>latth.  xxvl.  24.  John  vl.  3S.  i  Cor,  xv,  -;. 
«<  4.  Keb.  X.  7.  John  viii,  38,  45,  q  Pet.  i.  16.  Keb.  ii-  3,  /i. 
«' But  Jefus  Ghrifl:  and  his  apoflies  have  in  plain  fevnis  afHrmed, 
'''•\.\\zX.Chr-p:  came  to  fave  Ci'iners^  r  Tim.  i.  15.  if/e  world,  Jf  hn 
*'iii.  r;.  that  lie  died  for  the  nnjuf^^  i  pet.  Iii  18,  the  uiigf^dly^ 
"Rom.  V.  6.  for  every  man  ^  Keb.  ii.  9.  gave  hivf^lf  a  ranfom 
'•^for  allmen^  1  Tim.  ii.  6.  and  is  the prop-tiofinn  for  the  fins  of 
*♦  the  whole  world,  r  John  ii-  2.  And  every  of  thefs  afnrmcition.?, 
»<  witlioiit  any  exception  or  redraint;  all  belr.g  uf7jujl^  uv<rodh,\ 
i>  fraiers,  and  fi:en,  and  of  the  world,  Rom.  iij.  ro,  19,  20.  23. 
"Eph.ii.  I,  2,  3.  Tit.  iih  3.  John  iii.  4.6.  Therefore  Jefn>^ 
<'Ghriil:  cnme  to  fave,  died,  and  gave  himfeif  r.  ran  fern  for  all 
•'  men,  and  is  rhe  propitiation  for  tlieir  fn^,  Jolm.  1,  29.'' 

Arfw.  iji.  To  the  mpjor  propofition  of  tiiis  argument,  I  defire 
onlyto  obferve;  that  we  do  not  alTirtn  lii?t  the  Scripture  do'fi  in 
any  place  lay  an  excejTtlon  or  refa-aint  upon  thofe  perfons  for  whom 
Ghrlft  is  f;iiJ  to  die  :    a^  though  in  ane  place  it  fijou'd  be  alTirmed 

he 


»62  Chjccllons  parlicularly  anfzoered, 

he  d^ed  fur  all  m;n,  and  in  snother  fome  exceptioa  EgainH:  it ;  as 
tho' fome  cf  thofe  all  mRii  were  excluded,  which  were  to  feign  a 
repugnancy  end  coatr.^c'iftion  in  ihe  word  of  God.  Only  \^'e  fay, 
one  place  of  Scripture  interprsrs  another;  and  declares  liiat  fenfc 
which  before  in  one  pi? ce  Was  ambiguous  and  doubtful.  For  in- 
flance, — w-hfjn  the  Scripture  flievv-eth  that  Ghrifl  died  or  gave  him- 
felf  a  ranfom  for  all^  we  believe  it:  and  when  in  another  phice  it 
declares  thai  all  to  be  his  churchy  his  elect ^  his  jlieep^  all  believer :^ 
fome  of  all  forts,  out  of  ail  kindreds  and  naticJis^  audtougues  un* 
der  heaven ;  this  is  not  to  Jay  an  exception  or  rellraint  upon  what 
was  faid  of  all  before.- — but  only  to  declare  that  the  ell  for  which 
Jie  gave  him felf  a  ranfom,  v/ere  ^M  his  church,  all  his  eled,  all 
bis  Iheep,  fome  of  all  forts ;  and  fo  we  believe,  that  he  died  for 
all. 

With  this  obfervation  v/c  let  pafs  the  proporiion;  taking  out 
its  meaning,  as  well  as  the  phrafe  whereby  it  is  exprelied  will  af- 
ford it ;  together  with  the  vain  flourif;)  and  pompous  fliev^  of  many 
texts  of  Scripture  brought  to  confirm  it,  wherecf  not  one  is  any 
thing  to  the  purpofe;  fo  that  I  am  perfuaded  he  put  down  names 
and  figures  at  a  venture,  without  once  confab' ing  the  texts ;  having 
no  fmall  eaufe  to  be  confident,  that  none  would  trace  him  in  his 
flouriili ;  and  yet  that  fome  eyes  might  dazzle  at  his  fupernumc- 
rary  quotations  Let  me  defire  the  reader  to  turn  to  thofe  places; 
and  if  any  one  of  them  be  any  thing  to  the  purpofe  tr  bufinefs  in 
liand,  let  the  author's  credit  be  of  weight  with  him  another  time. 
O  let  us  not  be,  as  many  Vvho  corrupt  the  word  of  God  Bur  per- 
lians  it  is  a  miftake  in  the  impreflion  :  and  that  for  Matt  xxvi.  24. 
he  intends  verfe  28,  where  Chrifl  is  faid  to  flied  his  b)ccd  for  ma- 
ny; as  alfo  that  in  John  vi.  he  miftook  verfe  38  for  59,  v.'here 
our  Saviour  affirms  that  lie  tame  to  (ave  that  which  his  Father  gave 

him,  that  none  fliould  belof^,   which  certainly  are  the  eled, 

3n  1  Cor.  xv.  3,  4.  he  was  not  much  amifs  j  the  apodle  conjoining 
in  thofe  verfes;  the  death  and  refarredion  of  Chrifl:,  which  he 
faith  was  for  us:  and  how  far  this  iidyantageth  his  caufe  in  hand, 
v-.e  have  before  declared.  By  Hcb.  x.  7,  I  fuppofe  he  meant  verfc. 
10,  of  the  chapter,  affirming  that  by  the  will  of  God,  which 
Chrifl  cam.e  to  do,  we  are:  fauclified;  even  through  the  cfiering  of 
the  body  of  Jefus  ;  afcribing  our  fanaification  to  his  death,  which 
is  not  elTtfted  in  all  and  every  one  :  though  perhaps  lie  may  fup. 
pofe  the  I  aft  claufe  of  the  verfc,  once  for  alL  to  make  for  him  ; 
but  fome  charitable  man,  I  hope  will  undeceive  him,  by  letiing 
liim  l.now  the  meaning  of  the  word  EPHAPAxy.  The  like  maybe 
cbferved  of  the  other  places,  that  in  them  is  nothing  at  all  to  the 
propofitlon  in  hand;   and  iiigh  them  at  leaft,  is  enough  to  evert 


§  An  Adverb  fi^nifyingowzt  on'y,  ivith  an  onblicfu  ;   for  all, 
f  U  111  gin  ihe  Creek. 


and  Places  of  Scripture  cpened  263 

It  :  and  fo  his  propofition  Jii  fiim  \z  ;  all  thofc  (.n-  \v!ioTn  the  Scrip- 
tare  aSrms  that  Chria  did  die,  for  them  he  died  ;  which  is  gvzni- 
ed  to  be  true  and  doiihilels. 

idly.  The  allamption  allirnis,  that  Chrifl  end  hl^  apcftles,  in 
the  Scriptures,  lav  that  he  died  to  iave  Ihiners;  ui  jail,*  ur, godly, 
the  world,  all:  whereupon  the  conclufion  ought  barely  to  Se  ; 
therefore  Chrifl:  died  for  linncrs,  unjuti:,  ur^'oujy,  the  woild,  and 
the  iiiie.  To  yvhich  we  fay, 

I.  That  this  is  the  very  fame  argument  for  AibHanc?  with  that 
v;hich  we.-.t  before;  as  alfo  are  foir.e  of  thofe  that  fuIJow:  onfy 
fome  words  are  varied,  to  ciidtigs  the  cuiward  rppe.irance  j  and 
i'yj  to  make  ihew  of  a  number. 

2.  That  the  whole  flrength  of  this  argument  lies,   in  turning  in- 
definite propofitions    into    univerfals  :    concluding,   that  becaufe 
Chrid:  died  for  finners.   therefore  he  died  for  all  hnnersj   becaulc 
he  died  for  the  unjuft,  ungodly,   and  the  world;   that  therefore 
he  died  for  every  one  that  is  uijuft  or  ungodly,  and  for  every  one 
in  the  world  :   becaufe  he  died  for  all,  therefure  for  all  and  every 
one  of  all  forts  of  men     Now  if  this  be  good  arguing,  I  will  fur- 
nifli  you  with  fome  more  Aich  arguments  dgAad  you  have  occafion 
to  ufe  them.      As  (i.)   God  jujtijieth  the  uhgodly^    Rom.  iv.  5. 
theiefore  he  juftifisth  every  one  that  is  ungo^ily  ;   now  whom  he 
juftifieth  he  giorifieth;   and  therefore  every  ungodly  perfon  fliall  be 
glorined.    (2.)    When  Chrift  came,    7nen  hved  'darktiejs  rather 
than  lights  John  id.  19.    therefore  all  men  did  'io^   and  fo  none  be- 
lieved.    (3.)  The  world  krjew  7iot  CWx^,  John  i.    10.    therefore 
no  man  in  the  world  knew  him.     (4.)   Ths  whole  wcrld  lieth  in 
vjickcdnefs,   i  John  v.  19.  therefore  everyone  in  the  world  doth 
fo.    Such  arguments  as  thefe  by  turning  indefinite  propofieions  into 
univerfaU;    I  could  eafiiy  furnilli  you  v/itLall,  for  any  purpofe 
that  you  will  ufe  them  to. 

3.  ff  you  extend  the  words  in  the  concIuHon,  no  further  than 
the  intention  of  them  iii  the  places  of  Scripture  reciied  in  the  af- 
fumption.  we  may  fafely  grant  the  whol-,  viz.  that  Chrilt  died  for 
finneisand  the  world,  for  fmful  men  in  their  feveral  generations 
living  therein,  bu:  if  you  intend  an  univcrfahty  colleaivc  of  all,  in 
(h.s  conclufion,  then  the  fyllogifm  is  iophiilicii  and  falfe  ;  no  place 
cf  Scripture  that  is  produced,  affirmingfo  nruch.  The  aiHgnation 
of  the  oojecl  of  the  death  of  Chrill  in  tliem,  being  in  terms  indcli- 
iiite;  receiveth  light  and  clearnefs,  for  amore  refirained  fenfe,  in 
».hofe  places  where  they  are  expounded  to  be  me^nt  of  all  l;i3  own 
people,   and  the  children  of  God  fcattered  throughout  the  world. 

4.  The  p'irticuUr  places  of  Scripuire  u/ged,  ivr..  i  Tim  i.  ^S' 
X  Peter  iii.  i2.  Horn.  v.  6.  in  the  bcgiuwir.g  of  the  aCmnption, 
are  not  at  all  10  the  purpofe  in  hand  :  aad  John  iii.  r;.  Heb! 
li.  9.  r  Tim.  ii.  6.  i  John  ii.  2.  (with  John  i.  29)  have  been  already 
cunf.deied.  Il&m.  I'ii,  ic,  19,  ao,  23.  iph.  ih  i;  2,  3.  Tit.  iii.  3. 

John 


264  ObjcBions  particularly  anfacrtd 

John  iii.  4,  6,  added  In  the  clofe  of  the  fame  propofitlon,  prove 
that  all  are  fijiners  ami  children  of  wrath  i  but  of  Chrjft's  dying 
for  all  Imners,  or  for  all  thofe  children  of  wrath,  there  is  not  the 
leaft  intimation.  And  this  nj^iy  fulilc-,  in  anuvcriotho  two  nnl 
irpumentsj  v/hich  might  eafijy  ba  rcioried  upon  (he  auihor  uf 
tiiem  :  tiie  Scripture  being  full  and  pi::.'n,  to  the  connrmation  of 
the  p,)':::"o:i  which  he  intends  to  oppofe. 

Arg.  Ill,  •'Thit  which  the  Scripture  layeth  forth,  as  one 
*'  eud  of  the  death  of  Chriil,  and  one  •>ri.unu  and  caufe  of  God's 
**  ejcaking  Ciiriil  to  he  the  Lord  and  judge  of  ali,  and  of  the 
*'  enmity  ofliis  juJging;  that  is  certainly  to  be  bclievcid,  pf*l.  xii. 
"  6.  andxviii.  30.  and  cxix.  4.  But  the  Scripture  layetli  fcrih 
*' this  for  one  end  of  the  death  and  refurredlion  of  Ciu-lll,  that 
*'  he  might  be  the  Lord  of  all,  Romans  xiv.  9.  2  C  jr.  v.  14,  15, 
"and  for  that  caufe  (even  his  death  and  refurrcirtion)  hath  God 
*•  exalted  him  to  be  the  Lord,  and  judge  of  all  men,  and  his 
*^  judgments  fhall  be  juil,  Rem.  xiv.  9,  11,  12.  2  Cor.  v.  10. 
"Philip,  ii.  7,  II.  Acts  xvii.  31.  Rom.  ii.  16, — Thtr;:fore  that 
**  Clniil  [o  died  and  rofe  again  for  ail,— is  a  truth  to  be  lellevcd. 
«'  I  Tim.  ii.  i  .*' 

Anfii).  ijQ,  The  unlearned  framing  of  this  argument,  the  un« 
couth  expreirions  of  the  ihi-g  intended,  and  failiiig  in  particulars 
by  the  by,  being  to  be  afci  ibed  to  the  perfon  and  not  the  caufe  ;  I 
iliall  not  much  trouble  myfelf  withal,  as  i.  Hh  artificial  regularity 
in  bri.'iging  his  minor  prcpofitlon,  (ws.  Chrill's  being  made  Lord 
and  jadge  of  all)  into  the  tnajo,' ;  fo  continuii:g  one  tsrm  in  all 
the  three  propofitions,  and  mahiiig  the  whole  almofl  unintelligible. 
2.  His  interpreting,  that  caufe  for  luhichGud  exalted  Gnrifc^  to  be 
his  death  and  refurreilion,  when  his  refurredlion  wherein  he  was 
declared  to  be  the  Son  nf  God  -with power ^  Rom.  i.  4.  was  a  glorious 
part  of  his  exaltation.  To  examine  and  lay  open  the  weaknefs  and 
folly  of  innumerable  fuch  things  as  thefe,  which  every  where  oc- 
cur, were  to  be  laviiii  of  precious  m -ments  :  ihofe  that  have  the 
lead  tafte  of  learning,  or  the  way  of  reafoning,  do  eafily  fee  thtir 
vanity.  Aiid  for  the  reft,  efpecially  tlie  poor  admirers  cf  thefe 
fo;:gy  fophifius,  I  fiiall  not  Oy,  aiioniam  hie  populus  vu.it  decip:\ 
dscipiautur  s  hut  God  give  them  underflancing  and  repentance, 
lo  the  acknowledgment  of  the  truth. 

2dly,  To  this  whole  argument  as  it  lies  before  ns,  I  have  nothing 
to  fay;  but  only  to  intrsat  Mr.  iMore^  that  if  the  mifery  of  our 
times  fli-ould  be  calling  upon  him  to  be  writing  again,  that  he 
would  ceafe  exprefiing  his  mind  by  fyllogiuns,  (and  to  fpeak  in  his 
own  manner)  which  by  Its  confunon,  in  innumerable  tautologies, 
may  a  little  puzzle  his  reader.  For  truly  this  kind  of  irguing  here 
ufed,  (for  want  of  logic,  whereby  he  is  himfelf  deceived,  and 
by  delight  in  fophijiry,  whereby  he  deceiveth  others : )  is  ex- 
ceedinglyndiculciis^   for  ncr.e  can  be  fo  blind,  bat  that  at  firil 

readin.fj 


and  Places  of  Scripture  ofened,  26 j 

reading  of  the  argument  he  will  fee,  that  he  afTerts  and  Infers  that 
in  the  conciuiion  ({h-eijgtlieiilng  it  with  a  iitw  teftinaony)  whicli 
was  not  once  dreamed  of  in  either  of  the  premifea  ;  they  fpeakinn- 
of  ihe  exaltation  of  Chri.^  to  be  judee  of  ail,  wMcLrefers  to  hisov.-n 
glory  ;  the  conclufiun  of  his  dying  for  all,  which  neceifarily  aim;; 
at  and  intends  tlicirgood.  Were  it  not  a  noble  defi;,,n,  to  baniili 
all  liu:-^-!an  iearinng  and  to  tfHabiifi  fuch  a  way  cf  arguing  in  the 
roo'.n  iiie'-eof  j*  //o*-  Ithacus  -aUt^  hoc  v.ognu  tnsrcentur  Atrld.e, 
ylly.  The  force  and  fim  of  the  argument  is  this  :  ChriH  died 
and  r  >fe  again,  tliat  he  rnirrht  be  the  Lord  and  judge  of  all  ;  there- 
fore Ghriic  Jisd  for  all.  Now  afk  wiiit  he  mean:i  by  dying  for  a)i, 
indthc  whole  treatlf::  ani'wcrs,  that  it  is  a  paying  a  ranfom  for 
them  ail,  that  they  might  be  faved.  But  how  this  can  be  extorted 
out  cf  Chriii's  dominion  over  all,  wkli  his  power  of  judging  all  com- 
mitted to  him,  (which  alfo  is  extended  to  the  angeii  for  whom  h-* 
died  not)  j  let  them  that  can  underlland  it  rejoice  in  iheir  cmick 
apprehenfion;   I  confefs  it  files  my  thoughts. 

4t'ily,  The  manner  of  arguing  being  lo  vain,  let  u**  fee  a  little, 
whtthtr  there  be  any  mors  v;eight  in  the  matter  of  the  argument. 
Many  texts  of  Scripiurc  are  heapsd  up,  and  diihibutcd  to  the  feve, 
ral  prcpo'itions :  in  thofeout  ofrfah  xW.G,  xviii.  30.  (as  1  kip- 
pofc  it  ihouldbe,  not  130'.  as  it  is  printed)  cxix.  4.  there  is  ft^me 
mention  of  the  precepts  of  God,  with  the  purwy  and  perfctlian  of 
his  word  ;  which  that  they  are  any  thing  to  the  biilinefj  in  hand,  I 
cannot  pcjrceivc.  That  of  i  Tim,  ii  6.  added  to  tie  cor.clufion, 
is  one  of  thofe  places  which  are  brought  forth  upon  every  occaHcn, 
as  being  the  iuppofed  foundation  of  the  whole  alTirtion  ;  but  canfe- 
Icfsly,  as  hath  been  ihewed  oft.  Of  thofe  which  are  annexe^  to 
the r^:/«or  propofif ion,  is  2  Cor.  v  14.  15.  but  as  I  have  alrea- 
dy cleared  fhe  ndud  of  the  Holy  Glioil  in  it,  and  made  it  man*ftft 
that  no  fuch  thing  as  univerfal  redemption  can  be  w  relied  from  it  ; 
fo  unto  this  prefent  argument  it  hath  no  reference  at  ail  :  not  con- 
taining one  fyllable,  concerning  the  judging  of  Chrill,  and  his 
power  GVirr  all ;  which  v/as  the  »2^i/;\'//w  inlided  on.  Phil.  ii.  7. 
II.  Aflsxvii,  3:.  Kom.  ii.  16,  2  Gor.  v.  10.  make  mention  in- 
deed 01  ChrKt's  exaltation,  and  his  judging  all  at  the  \A\  &Oiy  ;  but 
becaufe  he  ihall  judge  all  at  the  iafb  d-xy^  therefore  he  died  for 
all  ;  wili  aik  more  pains  to  prove,  than  our  uJverfary  intends  to 
lake  ill  tiiis  caufe. 

The  w.eight  of  the  whole  muri  depend  on  Rom.  xiv.  9,  1 1 ,  12. 
which  being  the  only  place  that  gives  any  colour  to  i  his  kind  of  ctr- 
guing,  fhall  a  little  be  confidered.  It  is  the  lordlliip  and  dominion 
©f  ChriH:  over  all,  which  the  apoille  in  thai  place  at  large  infills  on 
andevidsnceth  to  belie  vers  that  they  might  thereby  be  provoked  to 
walk  blanielefo,  and  without  olft-nce  one  towards  aroiher  :  kf'ow 
ing  the  terror  of  the  Lord  ;  and  how  that  all  men,  even  tl.tmfcives 
sni  others,  nJuft.co:i:'v  to  a'~oear  befoit  his  iucl"niv:u-r£j.t.  wlien  it 


s,S5  Chjeclions  particularly  anfxjotrtd^ 

will  be  but  a  fad  thing,  to  have  an  account  to  make  of  fcandals  anil 
cffences.  Further,  to  ingraft  and  fallen  this  ii.pon  ibem,  he  de- 
clares unto  tlieai  the  WcvV  whereby  the  Lord  Ghrift  attained  and 
came  to  this  dominicn  and  power  of  judging  ;  all  thipgs  being 
put  under  his  feet:  together  with  what  defiga  he  had  as  to  tiiis  par- 
t'lcular,  in  undertaking  the  ofBce  of  mediation,  there  exprefled  by- 
dying,  rlfing,  and  reviving  ;  to  wit,  that  he  irisht  have  the  execu- 
tion of  jiidg'ng  over  all,  coi-nmitted  to  him  ;  that  being  part  of  the 
glory  fct  before  him,  which  caufed  him  to  endure  the  crof^  and 
defpifethe  fiiame,    Keb.  xii.  2. 

So  that  all  which  'S  here  intimated  concerning  the  deadiofChrift, 
is  about  the  end,  eiTects,  and  iilue  that  it  hath  towards  himfelf; 
not  any  thing  of  what  was  his  intendon  towards  them  for  whom  he 
died.  To  die  for  others,  does  at  leafl  denote  to  die  for  their  good  j 
end  in  the  Scripture  ahvays,  to  die  in  their  ftead  ;  now  that  ary 
fiich  thipg  can  be  hence  dedufled.  that  Chriit  died  for  all,  becaufe 
by  his  death,  himfelf  made  way  for  the  enjoyment  of  that  power 
whereby  lie  is  Lord  over  all,  and  will  judge  them  a]],  cssfting  the 
grearelt  part  of  m.en  into  heil,  by  the  fentence  of  his  righteoui 
iudcrment  \  I  profefs  fmcerely,  that  I  am  no  way  able  to  perceive. 
If  men  will  con.iend  and  have  it  To,  that  Chrift  mud  be  faid  to  die 
for  all,  becaufe  by  his  death  and  refurreclion  he  attained  the  pow 
er  of  judging  all  ;  then  I  fnall  only  leave  with  them  thefe  three 
thing"^,  Ws.  (.  That  innumerable  fouls  fliail  be  judged  by  him, 
for  not  walking  according  to  the  light  of  nature  \ih  unto  them,  di- 
recting them  to  feek  after  the  eternal  power  and  Godhead  of  their 
Creator  j  without  the  lead  rumour  of  the  gofpei,  to  direcS:  them  to 
a  R-edeem.er,  once  arriving  at  their  cars,  Rom.  ii.  12.  and  of 
whatgosd  wiUitbefor  fujh,  that  Chrlll  fo  died  for  them  I  2. 
That  then  he  alfo  died  for  the  devils  ;  becaufe  he  hath,  by  his 
death  and  rerurreaion,  attained  a  power  of  judging  them  alfo.  3. 
That  the  whole  affertien  is  nothing  to  the  bufmeft  in  hand  ;  our  in- 
quiry being  about  them  whom  our  faviour  inten^led  ta  redeem  and 
fave  by  his  blood,  but  this  return  being  about  thofe  he  will  one  da/ 
judge  :   qu.vftio  efl  ds  alliis^  refponfio  de  cocpis. 

Arg.  iV.  *'  That  which  the  Scripture  fo  fets  forth  in  general 
ti  for  the  world  of  mankind,  as  a  truth  for  them  ail,  that  v/hcfoe- 
<<  verofthe  particulars  fo  believe  as  tacome  into  Chrifc  and  receive 
*-<-  the  fame,  fliall  not  pevilubut  have  everlafting  life  ;  is  certain!/ 
<'  a  truth  to  be  believed,  Aas  v.  20.  But  that  God  fent  forth  his 
»'  Son  to  be  the  Saviour  of  the  world,  is  in  Sciipf  ure  fo  fet  forth  in 
*'  general  fur  all  men,  that  whofoever  of  the  particulars  fo  believe 
«*  as  they  come  Inio  Chrift  and  receive  the  fame,  they  fliall  not  pe- 
*t  lidi,  but  have  everiafiing  life,  John  iii.  16,  17,  i8,  36.  6* 
*<  i.  4,  1 1,  I  2.  Therefore  that  God  fent  his  Son  to  be  :he  Saviour 
«<  of  the  world,  is  a  certain  truth,    i  Johniv»    14-'' 

A'lifvj,  I  hope  no  ingeniotts  man,  that  knows  any   thirg  of  the 

contiQvari"/ 


and  Places  of  Scripture  cpcncd  t^-j 

•ontroverr/  iii  iiand,  anil  to  \vb;it  h^zA  U  is  i^-hcr.  beuve^n  us  nnrf 
our  adver(\ry,or  is  in  any  meafure  acqu.iinied  vvltli  th?  way  of  *r- 
gning  ;  will  exped  ihat  we  iliouki  fpend  many  words  about  fuch 
poor  liourifiies,  vain  repeiitio*)S  confured  exnreHinns,  and  illogical 
dcdiictioM.s  and  argumentations,  rs  in  ih<s  prelendf  d  new  argument 
(iiidtfcd  the  lame  with  the  two  iirfl,  and  with  alaiod  nil  that  fol- 
low ;  )  or  th.tt  I  Ihouid  call  avv-:y  much  time  or  }>aii\s  about  them. 
For  my  own  part,  I  were  no  way  able  t^i  uadergo  i\\t  tcuioulnefo 
of  the  review-  of  fuch  things  asthefc  ;  but  that  enndum  ej}  quo  t)  ci^ 
huntfuta  eccicfiiS. 

Not  then  any  more  to  trouble  the  reader  with  a  declaration  of 
that  in  particulars,  which  he  cannot  but  be  fufncientl/  convinced  of 
by  a  bare  over  looking  of  iheTe  reafon?;,  vi?^  that  this  author  is  ut* 
terly  ignorant  of  the  way  ofreafoni.ig,  and  knows  not  how  tolerably 
to  cxprefs  his  own  conceptions,  nor  to  I'nfer  one  thing  from  ano- 
ther in  any  regular  way  ;  I  anfwer  i.  That  wha^fotvcr  the  Scrip- 
ture holds  forth  as  a  truth  to  be  believed,  is  certainiy  fo  ;  and  to 
be  embraced.  2.  That  the  Scriptin-e  fets  forth  the  death  of  Chrifl, 
to  all  whom  the  gofpel  is  preached  unto,  a-,  an  all  fujScient  mea  1 
f*r  the  bringing  of  linners  unto  God  ;  fo  as  that  whofotver  believtj 
it  and  come  in  unto  him,  'iiail  certainly  be  faved.  3,  What  can 
be  concluded  hence,  but  that  the  death  of  Ghrifi  i^  fuch  intinic* 
value,  as  that  it  is  able  to  fave  to  the  utmoil:  every  one  to  whom  it 
is  made  known;  if  by  true  faith  they  obtain  an  Interefl:  therein, 
and  a  right  thereunto,  we  cannot  perceive.  This  truth  we  hava 
formerly  connrmed  by  ma'^^y  teftirnenies  of  Scripture  ;  and  da 
conceive  that  this  innate  fufficiency  of  Uie  der3th  of  Chriil:,  is  the 
foundation  of  its  promifcuous  propofal  to  elect  and  reprobate.  4 . 
That  the  concinfion,  (if  he  w^ould  have  the  reafcn  to  j.ave  any  co- 
lour or  fliow  cf  an  argument)  fiiould  at  leafl  inciude  and  exprefs 
the  whole  and  entire  Hneriion  contained  in  the  prcpohtion,  viz, 
"  that  Ghriii  is  fei  forth  to  be  the  Saviour  of  the  world,  that  who- 
*'  foever  of  the  particulars  believe,  d-c''  And  ther.  it  is  by  us  fully 
granted,  as  nuking  nothing  at  all  for  the  univerf?ii'y  of  redempti- 
on ;  but  oniy  for  the  fuinefs  and  iufllciency  ©f  his  fatisfaction. 
Of  ths  vfovdworld,  enough  hath  been  faid  before. 

Ar.<?-  V.  **  That  which  God  will  one  day  caiife  every  man 
»'  confefs  to  the  glory  of  God,  is  cerraini}''  a  tvutb  ;  I'ur  God  wiii 
*'  own  no  lie  for  his  glory,  John  xiii  3,9*  *  Rom.  iii.  3,  4.-.,- 
*'  But  God  will  one  d-iy  caufe  evej-y  man  to  confefs  Jcfus  (by 
<*  virtue  of  his  death  and  ranfom  given)  to  be  the  Lord,  even  to 
"  the  glory  of  God,  Pliiiip.  li.    7,    S,  9,    10,    11.     I  fa.    xiv.  22, 

**   23.    Rom   xiv.  9,  12^   Pfal.    l;cj:xvi.  9 Therefoie   it  is  csrr- 

'*  tainly  a  truth  that  Jefas  Chrlil  hath  given  himfeif  a  ranfom  for 
*'  all  men,  and  hath  thereby  the  righ*:  of  Lordiii.p  over  them  ;  and 
*«  if  any  will  not  believe  and  come  into  this   government,  yet  he 

^^   abideth 
*  UvjQuUfcem,  thai  this  oii^htto  be  Jo 'in  iH,  33, 


q68  OhjeSiions  particularly  anfwtredt 

<•  abidetb  rdUhral  and  cannot  dcnv  hlmfelf;  but  "W-iil  ore  «ay 
"  bring  ihem  before  him,  ?nd  c^uie  them  to  corfffs  him  J.ord  t« 
*'  the  i;lory  of  God  ;  n-li-in  they  ihaii  be  denied  by  him,  for  de- 
*'  J' ing  him  in  the  <'ays  of  hi:^  patience,  2  Tim.  ii.  12,  13,  14. 
«'  Muth.  X.    32,    33.    2    Co'-.    V.    :o." 

Anf.  The  conclulion  of  this  argument  nuglit  to  be  thus,  and 
no  otherwiie,  if  yoii  intend  it  fhould  receive  any  ftrength  from 
the  premifes,  viz.  therefore*  that  Jefus  Ghrifl  Is  the  Lord^  and  t» 
be  co\\{eS^iQ  to  the  glory  ci  God,  is  certainly  truth.  This»  I  fay, 
i?  all  the  conclui'ier!  that  this  argument  ought  to  have  had  ;  nnlefs 
initead  of  a  fvllorrifni,  yav^  intend  three  indeperdent  propofitions, 
e^'ery  one  ilanding  upon  h>s  own  Ilrengtb.  That  which  is  infert- 
ed  CDnccrninghi?givir.ghimfelf  a  ranA»m  fjr  all  ;  and  that  which 
iollows,  of  the  conviction  and  condeB^nation  of  them  who  believe 
not  nor  obey  the  gofpel,  confirmed  from  2  Tim.  ii,  12,  13,  14. 
is  altogether  heterogeneus  to  the  bufirefs  in  hand. 

Now  this  bcjing  the  conchinon  Intended  ;  if  our  author  Aippofe 
that  the  dcniers  of  univerfa)  redemption  do  qucrrion  the  truth  of 
it, — I  wonder  not  at  a!l,  why  he  left  all  other  em'ployment  to  fall  a 
writing  controverfies;  havlrg  fuc'n  apparent  advantages  againfr  his 
adverfaries,  as  fiich  fmall  miflakes  as  this  are  able  to  fnrnifli  Ijjs 
conceit  \vithal.  But  it  mt?y  be  an  acl  of  ciiarity,  to  part  him  and 
lii:.  own  lliadoi;(r  {o  terrioiy  at  variance,  as  here  and  in  oiher  place sj 
wnerefore  I  befeech  him  to  hiear  a  word  in  iii?  heat,  and  to  take 
ijotice,  I,  Thatthongh  we  do  not  afcnbea  fniitiefs  inctftii^ual  re- 
«3cmption  to  Jefus  Chrill: ;  nor  fay,  that  he  V-vtA  any.  v/ith  that 
entire  love  which  moved  him  to  lay  down  his  life,  but  his  own 
chu-cii,^ — fo  that  all  his  elf  ct  are  efFeclual?y  redeemed  by  him  ;  yer 
\7e  deny  not  but  that  he  ihall  alfo  judge  the  reprobates,  -y/z.  even 
all  them  that  know  not,  that  deny,  that  difobey  and  corrupt  the 
truth  of  his  gofpe)  ;  and  that  all  Ihal!  be  convinced,  that  he  is  Lord 
of  all,  at  tli.^  lad  day  :  fo  that  he  may  fpare  his  pains,  of  proving 
fuch  unqaef!:' enable  things  Something  elfe  is  extremely  defiroui 
tofollow;  but  indignation  mud  be  bridled.  2.  For  that  claufe  in 
the  fecond  propcfiii  )n,  (iy  inrttte  of  hh  death  and  ra^f^m  givtn  ;^ 
we  deny,  that  it  IS  any  where  in  the  Scripture  once  intimated, — 
tnat  t'.-  ranfom  paid  by  Chrill;  in  his  death  for  us,  was  tb.e  caufe  of 
his  exaltation  to  be  Lord  of  ail  :  it  was  his  obedience  to  his  Father 
in  his  d -arh,  an.-l  not  his  fatisfaclion  for  u?,  that  is  prcpoftd  as  the 
antecedent  of  this  ezaltation  5  as  is  apparent,  Phil.  ii.  7,8,9,  10, 
1 1 . 

Ar«  VI.  *'  That  whicfc  may  be  proved  in  and  by  the  Ser'p- 
**  ture,  both  by  plain  fentences  therein,  and  necelFary  confequen- 
*'  ces  imported  thereby  ;  vrithout  wreflling,  wrangling,  adding 
**  to,  taking  from,  or  altering  the  fentences  and  words  of  Scr"p- 
*'  ture;  is  a  trurh  to  br*  believed.  Matt.  xxii.  29,  32.  Rom.  xi. 
^*  2,5,6 — But  that  Jefus  Chrifi:  gave  hinifelf  a  ranfora  for  all 

<'  men 


aJtd  Places  rf  Scripture  opened,  tC«^ 

**  iTsfT.  srd  by  the  gr^cc  r.fGcd  taflet.'  dpnih  fo''  evrry  nan,  rr.'?v 
"  he  nroved  in  and  by  the  Scripture — Uorji  |;y  plain  fertci-ces 
'*  (herein,  and  nectfNry  conleciKnces  i  iiporfed  tlierel>v  ;  vitl.tMit 
««  wi-e[l!irij%  wrangling,  adding,  or  taking  away,  or  jJtering  the 
"  ^rcdr,  atid  i'enrctnces  ;  as  is'  already  (hewed,  chap.  vji.  xiii. 
<«  w*hicl\  v/ill  he  now  orderf^d  into  feversi  proofs. — Therefore  that 
<«  JefiH  C!-!r;/l  give  himlcif  for  ail  ivr-n,  an.i  hv  the  grace  of 
<«  God  !3lled  c!e  uh  for  ev/».ry  man,  is  n  ii  ui'i  »o  be  believed,  fAaili. 
"■  i.  15.   and  :-:v!.    14.    18.    r    John     iv.    14." 

A'if\.v-  \J}y  The  nveaningof  this  ar£iimei)t  ir,  that  unlverf,*! 
redeniption  msy  b?  proved  by  the  Scripture  :  which  being  ihc  very 
thing  in  quellion,  ;^ncl  th«"  thefis  undertaken  to  he  proved  ;  there  j*r 
no  rt-.-i<i>n  why  itfcl'-'ilioul J  mske  an  argument,  but  onjy  to  make 
wo  a  number.  And  for  my  psrt  they  fliould  paf?,  without  any 
further  anfvp-er  than  that  they  are  a  number  j  but  that  thuftzt-'Z/o  arc 
th:  numhi}\  are  fo  be  conlidered. 

2dl)\  Concerning  the  argument  itfelf,  (feeing  it  mud  go  for 
ene)  v/e  fay, 

I  .  To  the  firfl  pr-T'oHticn, — that  laying  afide  the  unneccfTary 
exprsffiun?,  .the  meaiii-g  of  it  I  take  to  be  this,  t'/z.  That  which 
)5  atiirmed  in  the  Scr-pture,  or  may  be  deduced  from  thence  by  jnft 
♦onfequence;  r)llovving  fuch  ways  of  interpretation,  of  pfiirmaTi. 
on,  and  confcquences,  as  by  v/hich  the  fpirit  of  God  leadeth.ns- 
into  the  knowledge  of  the  truth  j  is  certainly  to  he  believed  :  wh-cli 
is  granted  cfail,  tho*  not  proved  by  the  places  he  quoteth  {Matt, 
xxii.  32.  P^om,y\.  2,  5^6.)  and  is  the  only  foundation  of  th«t 
art'cle  of  faidi,    v/hich  you  fcek  to  oppofe 

'  2.  To  the  fecon-.?;  that  Chrlfc  gave  himfelF  a  ranf?*!:!  hvpfr 
i»  ANTov, /or  fl//,  and  taded  death  HY  PER  f  ant o  $/"')»•  a-// is  the  verv 
word  of  Scriptun*,  and  wa?  never  denied  by  any:  t!-.e  mak)!  g  of 
fill,  lohe.allmen  and  L":ie.rymav^  in  both  the  places  aimed  at  ;  '\% 
your  addition,  and  not  the  Scripiure*s  afiertion.  If  yon  inttrd 
then  to  prove  that  Chriil-  give  j'.imfeif  a  ranfoni  for  all,  ?nd  t-Hed 
djirith  for  all,  you  may  live  your  labours;  it  is  confefTcd  on  'A\ 
!}ancls,  none  ever  denied  it.  I'nt  if  you  intend  t^  prove  thole  all  to 
he  all  and  every  man  cfall  agesaiul  kind?,  cleft  and  reprobate  ;  and 
i^ot  all  hit  children,  all  his  elecl,  cllhisjheepy  all  his  people ^  cli 
Vie  children  gi'uen  him  ofGod/nme  of  all  ffyrts,  rations,  tongue?;, 
snd  iangu  >ge5  only  ;  I  will,  by  th.e  Lord's  a fliilance,  wiliinglj  join 
iiUie  with  you,  or  any  man  breathing,  to  fearch  out  tl-e  meaning 
of  the  v/ord  and  mi'id  of  God  in  it  ;  holding  ourfelves  to  the  pro. 
portion  of  faith,  efTent'ality  cf  tie  doclrlne  rf  redemption,  {o^^c 
of  the  pliceswhere  luch  afit-rtions  are,  ccmpa»-i:5g  tliem  with  rther 
places,  and  the  likeways  ;  labouring  in  all  Snimil  ly,  to  find  the 
itjindofihe  Lord,  accordingro  his  own  appointment.  ^Snd  oftlie 
fuccefs  of  fucha  trial,  laying  afide  fuch  failings  as  vill  adhere  to 
w.y  perfonal  weakiiefi,  I  ainby  the  grace  cf  God  exceedirgly  cnn- 

£denr  j 


•  70  Ohjccilons  particularly  cnfwired, 

fi.lent;  h3v;n£»by  liis  goodnefs  received  foirse  Hrerigtli  and  oppor- 
tu:iity  to  le.irch  into^  a  ul  ffvioufly  to  weigh, — whatever  tiie  mofl 
famous  afl'^rlors  of  uiiiverfal  redemption,  whether  L::thcrani  or 
Arminians^  have  been  able  to  i^y  in  this  caule. 

Fortheprelent,  I  acldreis  myfelf  to  vhat  is  before  nie:  only 
delirinz  tbe  reader  to  obferve,  that  the  a/Tertion  to  be  proved 
isthis»  -P/x. — That  Jefus  Chriil,  according  to  the  counfel  and 
v/il!  of  his  Father,  iuitable  to  hispurpofe  of  falvation  in  his  own 
liiind  and  intention, — did  by  his  death  and  obiation,  pay  aran- 
f am  for  ail  and  every  man,  ^\t€i  and  reprobate,  boLh  thofe  that 
are  favec,  and  thofe  thatpeiifli  j   to  redeem  them  from  Gn,  death, 

and  Iifll, to  recover  faJvation,  life  and  immortali'y,   for  th.cin; 

atidnot  only  for  his  elect  or  church,  chofen  to  an  inheritance  be- 
fore the  foundation  of  the  world.  To  confer ni  this,  we  have  di- 
^ter5  proofs  produced  j  which,  by  the  Lord's  aJiflance,  we  fliall 
conader  in  order. 

:  Proof  xfl.  ♦*  God  fo  loved  the  world,  that  he  gave  his  Son  to  be 
<*  theSavimrof  the  world,  i  John  iv.  14,  and  fends  hs  fervant 
*-'  to  bear  wltnefs  of  his  Son,  that  all  men  tbrcugh  him  might  be- 
«*  lieve,  John  i.  4,  7.  That  whofoever  believes  on  him,  m>ght 
<^  have  everl^-iding  'M^e,  John  iii-  16,  17.  Ar^.d  he  is  v/illing,  that 
"  aii  {]iousd  come  to  the  knowledge  of  the  truth,  i  Tim  ii.  4,  and 
*'hefaved,  I  I'im.  i.  15.  Kor  wiii  he  be  wanting  in  the  fuffici- 
»'  ercy  of  helpfmnefs  to  them,  if  as  light  comer,  they  will  fuifer 
**  th-emfeives  to  be  wrought  en  and  to  receive  it,  Prov.  L  23.  and 
*^  viii.  4,  5.      And  is  not  lah  plain  in  Scripture  V* 

A''if,i.  The  main,  yea  indeed  only  thing  to  be  proved  (as  we 
before  obferved  lis, — that  thofe  indefinite  prcpofitions,  which  we 
iind  in  the  Scripture 'concerning  the  death  of  ChnTr,  are  to  be  un^ 
derftooQ  imiverfally  5  that  the  terms  ^/Z,  and  uwrld,  do  (^.g\\\iy  ia 
this  buGnefs  (v.'hen  they  denote  the  objecl  ofthe  death  of  ChriO,) 
all  and  every  mvi  in  the  v/orld  :  unlefs  this  be  done,  ail  oihcr 
labour  is  altogether  ufc-lefs  ancT  fruiilefs.  Now  to  tbis  there  is  no- 
thing at  all  urged,  in  this  pretended  proof;  but  only  a  few  am- 
b'^gMous  places  barely  recited, — withafalfe  colledion  from  them, 
or  obfervations  ur>c)i\  them  which  they  g\ye  no  colour  to.  for  ( i .) 
as  to  I  John  iv.  14.  God's  fending  his  Son  to  be  the  Saviour  of 
the  world,  and  his  fervant  to  teftify  it,  is  nothing  but  to  be  the 
Saviour  of  men  living  in  the  world,  which  his  elect  are:  an  hun- 
dred fuch  places  as  thefe,  fo  clearly  interpreted  as  ihey  are  in  other 
places,  would  make  nought  at  all  to  the  purpofe. 

(2.)  The  next  place  is,  John  i.  4,  7,  Verfe  4  imports  that 
Chrift  was  the  life  of  men,  which  is  mofl  true ;  no  life  bejug  to  be 
had  for  any  man,  but  only  in  and  through  him;  but  this  is  not  at 
all  to  the  q-jeflion.  The  next  words  of  \tY(e  7.  are,  that  all me^ 
through  hl7n  might  believe  ;  which  words,  being  thrufl  in  to  peace 
Tip  a  fenle  wish  an.Q:hc'rfi-aaicucf  Scripture,  ftem  to  have  fome 
.  .  weight ; 


and  Places  of  Sc ripi u re  opened.  j 7 1 

Wiigbt:;  as  tho' Chriil  were  fent,  thit  all  men  tnro'  Mm  might 
believe  :  a  gooJJy  fnew;  iteming  no  lefs  to  make  {or  unlverfal  re- 
demption, thati  the  Scripture,  cited  by  the  devil  (after  he  had 
cut  off  part  of  it)  did — for  our  Saviour's  caiting  hiniTelf  from  tire 
pinnacle  of  tbe  temple,  But  if  you  cad  adde  the  fophilhy  ofihe 
eld  ferpent, — the;  ezpreHion  of  this  place  i:j  net  a  little  available,  to 
iiivalldate  the  tnejls  fought  to  be  maintained  by  it. 

The  words  are  : — T/n're  was  a  man  fe-,\t  fr om  God^  whrje  fiaifie 
•Was  John  ;  the  fame  cams  for  a  witnefi^  to  bair  witnefs  ofihelfght, 
that  all  men  through  him  might  belie-vp.  Now  luho  do  you  think 
is  ther^j  meant  by  21  *autou,  through  hitni  i^  it  Chrijl  rhink  ycu, 
JheKght;  or  John ^  the  v;itnefs  of  the  light;  certainly  J.'/ilw,  as 
almolt  all  expofitors  do  agree;  except  feme  among  the  Popifh,  and 
C^ra/;//i  that  IJlrmael :  fo  the  Syriac  interpreter;  reading,  ty  hii 
hand^  or  minilby.  Soihewoid  infers:  for  we  are  rtot  fdid  to 
biilieve  Di  A  CHRisTON  by  Chrift^  or  as  it  fhould  be  here — di  a  mu 
PHOTOS  by  the  light ;  but  e  i  s  t  o  ?  h  o  s ,  Jo  Im  xi i .  3  6 .  i7t  the  L'ght, 
not  ^y  it ;  and  e p i  t o  k  ky r i on  Acts  ix •  42.  b?lii\-jsd in  the  Lord; 
fo  alfo  Rom,  ix.  33.  kai  pas  ho  piseuon  ep'  alio  every  oi:e 
that  believ2th  on  him.  So  ek  Chris  to  in  divers  places,  is  in. 
him:  but  no  mention  cfbsiieviig  by  him  ;  which.  r.uher  denotes 
the  inftrument  of  believing,  as  is  the  miniftry  of  the  word,  than 
the  objecl  of  faith,  asChrlllis. 

This  being  apparent;  let  us  fee  what  is  afarraed  of  Jr//'^,  why- 
he  was  feat,  that  all  through  him  might  believe,  Nov;-  this  word 
all  here,  hath  aU  the  qualifications  which  our  author  requireth  for 
it,  to  be  always  efteemed  a  certain  expreilicn  of  a  collective  uni- 
verfality;  that  It  is  fpoken  of  God,  <i*c.  And  voho  I  pray  you 
were  thefe  all,  that  were  iatended  to  be  brou^mt  to  tiie  faith  by  the 
rriiniilry  of /j/2«?  were  they  not  only  all  thofethat  lived  through 
the  world  in  his  days,  who  preached  (a  few  years)  in  Judea  on- 
ly; but  alfo  all  thofe  that  were  dead  before  his  nativity,  aid  that 
were  born  after  his  death  I  and  lliall  be  to  the  end  of  tije  world,  in 
any  place  under  Heaven?  Let  them  that  can  believe  it,  .ejijoy  their 
perfuafion;  witli  this  affurance,  that  I  will  never  be  their  rival, 
being  fully  perfuacled  that  by  all  men  here,  is  meant  only  fome  of 
all  forts  to  whom  his  v/ord  did  come;  fo  that  the  ncceilajy  ienfe  of 
the  word  rt//,  here,  is  wholly  deftrudive  to  the  propohtion.  For 
what  is  urged  from  John  iii.  16,  17.  that  God  fo  fcnt  h-s  Son, 
that  xuhofo ever  beliem-ih  in  him  (hould  have  everinfti^.g  Jife  ;  as 
far  as  I  know,  It  is  not  under  debate,  as  to  fne  kn^^c  of  it  among 
chriilians. 

{3.)  Yo\'  Gou-iV.'inif'gnefi  that  all  {ho\\\Aberaved.  i  Tim.  ii, 
A.  (to  which  I  Tim.  i.  15.  is  nee<l!ers!y  added  to  m;ike  a  fhew  ; 
that  text  being  quits  to  another  purpoie;)  taking  all  men  thcie,  for 
t!ie  uuiverfaiiiy  of  indlvidu.ils  ;  then  I  a.^ic,  [i.]  V-'hi^t  a^  is  it  of 
f.od^   wherein  this  his  wllingiicfs  doth  ccni':i'-?   ii  it  in  the  f-erpal 

purpofc 


£/  *  Oljcdian  s  particuldrly  anficcred 

purpofs  of  his  trill,  tlut  all  fliould  be  I'jveJ  ?  wlj  then  is  it  ret  .:c- 
compiillicd?  who  hirh  reii.ieJ  his  wiii  I  Is  it  in  an  aui<reedeiu  ile- 
fjrethatlt  fliould  bo  lb,  though  he  fails  in  the  end?  lUvn  is  the 
biciic-d  v»od  mort:  niil'cia'olc  ;  it  being  not  in  him,  tu  accon»pIiih  \vs& 
juil  and  holy  defir^s.— Is  \i  fonie  ituii'«oraiy  act  of  his,  whereby 
he  hoth  dccbred  himi'elf  ur.iu  them  ?  then  1  fay;  grant  that  lal- 
Vaiion  is  only  to  be  had  in  a  Kedecincr,  in  jcfus  Chriit,  and  j^:ve 
jne  .in  indance  how  God,  in  any  a»il  whatfoever,  hath  declared  his 
niir.d  and  reve.;led  hinifelf  to  all  men  of  aii  linits  anU  places,  cou- 
ceruing  bis  wildiigueis  of  their  faivaiiin  by  Jel'us  Chrifr  a  Re- 
deemer; and  I  will  never  more  trouble  yoM^  in  this  CrtUlV,  [sj 
Dvfih  this  u'/*7,  equally  rtlpccl  ih^  ail  intended,  or  doth  i;  not  ?  If 
\i  doih,  why  hata  it  not  ec^ual  tifeds  towards  all.^  what  i  eafcn  can 
bealligned?  If  it  doth  not,  whence  ihall  that  appear f  there  is 
ucthir.g  i\  the  text  to  intimate  any  fuch  diverfjry. 

For  our  parts,  hyalhiie': — we  undtriland /owm  of  c- 
throughoui  the  world?  not  doubling  bin  that,  to  the  <cu-.]  rru.;'.  *, 
we  have  made  it  lo  appear  fiom  the  cor.ifxt  and  circiim{l:.'.n«:es  of 
the  place i  the  will  >.'i  God  ihere,  being  that  meniior.ed  by  oiif 
Saviour,  John  vi.  40.  That  which  follows  in  the  cJofe  of  this 
proof,  of  God's  not  being  wanti'igia  :ke  lu^.ch'ncy  of  ht:lpfi*h^eft 
to  thdr:i-ivho^  ai  light  covzss^  fufar  t/intfTjeh^'i  to  be  wrought  upon 
a^id  rscf^ive  :ti  is  a  poifonous  lling  in  the  litil  of  the  ftrpeni; 
wherein  is  couched  the  whole  Pvlagian  pofon  of  free -^w ill ^  and 
Popifti  mtfr  it  ofco/2gruity;  with  Aimi:iian  /o^citTit  gracCy  in  ita 
\* hols  extent  and  univerfality  J  10  neither  of  which,  there  is  the 
leail  wicuefs  given  in  the  place  produced.      Thus, 

2.  The  funi  and  meaning  of  the  whole  aOertion,  i*,  that  there 
13  an  univerfaliJy  of  ftdScient  grace  grafted  to  all,  even  of  grace 
fubjvCwive,  enabling  them  to  obedience  J  which  receives  add. lion, 
ir.creafe,  degrees,  and  augmeniation,  according  as  thty  who 
liave  ir,  do  make  ui'e  of  whcit  they  prefently  enjoy  ;  which  is  a  po- 
fitlon  iJ  contradictory  to  ::iiiui:ierable  places  of  Scripture,  fo  dero- 
l^irory  to  the  free  grace  of  God,  u>  deftruftive  to  the  c^cacy  of  it, 
fuch  a  clear  exaltation  of  the  old  iJul  free-will  into  the  throne  of 
God,  as  an_y  thing  that  the  decaying  ef.;ate  of  chrillianity  hath  in- 
vented and  broached.  So  far  is  it  from  being  plain  and  clear 'q 
b>cripture,  that  it  is  unlverfally  repugnant  to  the  whole  dd"pen'a« 
t.onof  the  new  covenant,  revealed  to  us  therein;  whicii  if  ever 
liie  Lord  call  me  to,  I  hope  very  clearly  to  damonftrate.  Yjv  the 
pre-cr.r,  it  belongs  not  immediately  to  the  bufmefs  in  band;  and 
therefore  I  leave  it ;    coming  to 

Proof  2.  **  JcfusChriil:  the  Son  of  God  came  into  the  world, 
**  to  five  the  World,  John  xii  47.  to  fave  (ini.crs,  i  Tim.  i.  ij- 
••■  to  take  away  our  (in?,  ano  deilroy  the  works  ol  -e  devil,  i 
•'  John  ill.  5.8-  to  take  away  the  fuis  of  t!:c  world,  J>hn  i.  29- 
*'  iu:dtherifu:*  diei  fcr  all,  :  Cor.  y.  i*l;  xi.  aau  g;ive  bimfelf  a 

»Tai:iom 


and  Places  0/ Scripture  opened,  2*3 

♦*  ranfoiR  for  all,    i    Tim.    li.    6.  to  fa-.c  ti.at   %h)ch    was  lof^ 
**  Malt,  xviii.  if.   and  fu  hh  propiiiatioii  was  rr.at'c  for  the  world 
•*  2  Cor    V.    19.   the  whoJe  v,orid,    i  John    :i.    2.      And  ajl  thi« 
**  is  fuiJ  and  plain  in  Scriprure." 

Anfiv.  Thofc  places  of  this  proof,  where  there  i«  mention  of 
ailloTTVorld^  asjohnxii.  47.  John  i.  29.  2  Cor.  v  14,  15^  t 
Tim.  ii  6,  2  Cor.  y.  i»^.  i  John  ij.  2.  hare  been  all  already 
eonfidered;  and  I  am  unwiJlirg  to  trouble  the  reader  ^.j^Ji  repe- 
titions i  Ice  thephccs;  and  I  doubt  net  but/ou  will  fine  tbar  the/ 
arcfof^r  from  givjnf^  any  firengfh  to  the  thing  intended  to  be 
proved  by  him,  that  they  much  rather  aven  it.  For  tbc  refl,  i 
Tim  i.  15.  Matt,  xvijj.  11.  i  Jolm  ili.  5.  S.  hcjr  any  thirg 
can  be  extracted  from  them,  to  give  colour  to  the  urjiverfajity  cf 
redemption,  I  carinoi  fee  j  what  they  make  againft  it,  bath  been 
declared.     Pafs  we  then  to 

Proof  id.  **  God  in  Chrift  doth,  in  fome  means  or  other  of 
*'  his  appointment,  give  frime  witnefs  to  ail  men  of  hi?  mercy  and 
*' goodnefs  procured  by  Chrift,  Pfalm  xiz.  6,  Rom.  x.  8.  Ads 
*'  ziv.  17.  and  therethr.jugh,  at  one  time  or  oti;er,  fendeih  fonli 
♦*  feme  ftirrings  of  his  Spirit,  to  move  in  and  Icr.r.c!:  at  the  heart-j 
**  of  men,  to  invite  them  to  repentance  and  feek'ng  God,  and 
*t  fo  to  lay  hold  oti  the  grace  and  fa'vation  offered  j  and  this  noi 
*'  in  a  fhevy  or  pretence,  but  in  truth  and  good  will,  ready  to  be- 
**  ftow  it  on  them ;  and  this  is  all  fully  tefti£ed  in  Scripture,  Gen, 
**  vi.    3.    Ifa.  zlv.  22.    Ads  xvii.  30,  31.  John  i.    10, 

Anfvj.  Parvai  haUtfpes  Troja^  ft  tales  ha&eii  n  the  univer* 
fality  of  redemption  have  need  of  fuch  proofs  as  thefe,  it  baiK 
indeed  great  need  J  andliale  hope  of  fupportraent.  Vni-oerfal -v^, 
cation  \i  here  afierted,  to  maintain  uni-verfal  tedcmpticn  ;  ( J/a- 
nui  maniim  frizat  i  or  rather  Mula  fe  mutuo  jcaiiuxtt  i\  thi? 
being  called  in  oflentirr.es  to  fupport  the  other;  ar.d  they  are  both 
the  t'vvo  legs  of  that  idol — free  v/ill,  which  is  fct  up  for  n:en  \o 
worlh'p  ;  and  when  one  ftumble",  the  other  fteps  forward  to  ar- 
ho\d  ihe  Babel  Of  t'Mirjerfal 'socalion  (a  grofs  fgmentj  I  ihail 
ftot  nov7  entreat  j   but  only  fay  fcr  the  prefent, 

1.  That  it  is  true  that  God  at  all  times,  ever  fince  the  creatioc, 
bath  called  men  to  the  knowledge  of  bimicif  asthe  great  Creator, 
in  thofe  things  which  of  h;ni,  by  the  means  of  the  viilble  creatiop., 
P3:gbt  be  known :  -  icnWit  eternal  P9^rr  and  Gcd-head^  Ken.  i. 
19,20     Pfal.  zJz.   1,2.   A6t5xiT.   ij. 

2.  That  after  the  death  ofCbriil,  he  did,  by  the  prezchir^ 
of  the  gofpcl  eztenced  far  and  wide,  call  hocie  to  himitJf  iht 
children  of  God.  fcattered  abroad  in  the  world,  where&s  h-'- t.Udk 
were  before  confined  almcft  to  one  n?tion  ;  giT-ng  a  rigLt  for  ih« 
gofpelto  be  preached  to  every  treattire,  Ma  k  z»L  «i.  Roo.  x. 
r8.  Ifa.  17.  5,22.   Acisrvii.   5c.  3!,     Bur, 


ilffl  a.  Hjat 


w 


274  OhjeBions  particularly  anfiLtred 

<x^.  That  God  OiQuld  at  all  times,  inall  places,  in  all  agr s, 
grant  means  of  grace,  or  call  to  Chrift  as  a  Redeemer,  or  to 
a  participation  of  his  mercy  and  goodnefs  in  him  manifeited, 
with  ftrivings  and  rr-otions  ot  his  Spirit  for  men  to  clofe  with 
thole  invitations,  is  fo  grofs  and  feroundlefs  an  imaginauon, 
lo  oppofite  10  God's  dillinguifliing  mercy,  fo  contradftaiy 
to  exprcfs  places  of  Scripture  and  the  experience  of  all  ages, 
as  I  wonder  how  any  man  hath  t!ie  boldnefs  to  sfTert  it,  much 
more  to  produce  it  as  a  proof  of  an  untruth  mere  grofs  than 
itlclf.  Were  I  not  refolved  to  tie  myfelf  to  the  prefent  con- 
iroverfy,  I  (hould  not  hold  from  producing  fome  reafons  to 
evert  their  lancy  ;  fomeihing  may  be  done  hereafrer,  \\  the 
Lord  prevent  not ;  in  the  mean  time  let  the  reader  confult 
Pfal.  cxlvii.  19,  20.  Mat.  xi.  25.  and  xxii.  14.  A61s  xiv.  16. 
and  xvi.  7.  Rom.  x   14,  15.     We  pafs  to 

Proof  /^ih.  "  The  Holy  Ghofl  that  comeih  from  the 
*•  Father  and  the  Son,  fliall  reprove  the  world  of  fin,  (even 
*'  that  part  of  the  world  that  retufeth  now  to  beheve,  that 
••  they  are  under  fin)  becaufe  they  believe  not  on  Chrilt  ; 
"  and  that  it  is  their  fin  that  they  have  not  believed  on  him  ; 
*'  and  how  could  it  be  their  fin  not  to  believe  in  Chrili,  and 
*'  they  for  that  caufe  under  fin  ;  if  there  were  neither  enough 
*'  in  ti.e  atonement  made  by  Chrift  for  them,  nor  truth  in 
"  God's  cffer  of  mercy  to  them,  nor  will  nor  power  in  the 
«'  Spirit's  moving,  in  any  fort  fufHcient  to  have  brought  (hern 
*'  to  believe,  at  one  time  or  other;  and  yet  is  this  evident  in 
*'  Scripture,  and  (hall  be  by  the  holy  Spirit,  to  be  their  great 
•*  fin,  that  fallens  all  other  fins  en  them,"  John  iii.  j8,  19. 
and  viii.  24.  and  xii.  48.  ard  tv.  22,  24.  and  xvi.  8,  9,  10,  11. 

Anfw.  1.  The  intention  of  this  proof  is  to  ihew  that  men 
fliall  be  condemned  for  their  unbelief,  for  not  believing  ia 
ChriH;  which  (faith  the  auihot)  cannot  be,  unlefs  three 
things  be  granted  :  Firif,  that  there  be  enougli  in  the  atone- 
mt  nt  made  by  Clitifl  for  them  :  Secondly,  that  there  be  tru  h 
in  God's  ( fferof  mercy  to  them  :  Thirdly,  that  there  be  fuf- 
ficieni  will  and  power  jTiven  them  by  theS:irif,  at  fome  time 
or  other,  to  believe.  Now,  though  1  beheve  no  man  can 
perceive  what  may  be  concluded  hence  for  the  univerfality 
ot  redemption,  yet  1  (hall  obferve  fome  fev.^  {hin);s;  and 

(1)  To  the  fif  It  thing  required,  I  fay;  that  il  by  nwugh 
in  iU  atonement  for  them,  you  underltand  that  the  atonement 
which  was  nude  lor  thi^m,  haih  enough  in  it;  we  deny  it:  not 
becaufe  the  atonement  haih  not  enough  in  it,  foi  them;  but 
bccau/e  theaionement  was  not  for  them.     If  you   mjan  that 

there 


and  Places  oj  Saipture  opened.  p. 7^ 

t^iere  i J  a  fufficiency  in  the  merit  of  Chrill  to  fave  them,  if 
they  (houM  believe  ;  we  grant  it,  and  afliMn  that  this  tuffi* 
clencv  is  the  chief  ground  ot  the  prcpofing  it  un'o  tf*em  ; 
(underitanding  hofe  to  whim  it  is  propufed  ;  thai  is,  thofe  to 
whom  the  gofpel  is  pitched.) 

(2.)  To  ihe  iL-cond  ;  that  there  is  tiuih,  as  in  all  the  ways 
and  words  ol  God,  foin  his  ofF^r  ot  mercy  to  uhomfocver 
it  is  cfiered.  It  we  lake  the  command  to  believe,  with  the 
promife  of  life  upon  fo  d(.ing.  for  an  offor  of  mercy,  there 
is  an  eternal  tru  h  in  it;  which  is,  thai  God  will  a{iuted;y 
befiow  life  and  falva-ion  upon  all  believeis  ;  the  proffc^rs  be. 
ing  immeciiciiely  declarative  of  our  daty,  a^td  of  the  conca- 
tenation of  faiih  and  life  ;  and  not  at  all  of  God's  intention 
towards  the  paiticular  foul  to  whom  the  proffer  is  made;  for 
xjuko  hath  known  the  mind  of  God  ^  and  zvho  hath  been  his  conn- 
Jdior  F 

(3.;  To  the  third;  the  Spirit's  giving  mil  or  power;  I 
fay  ;  '[i.j  that  you  fet  the  cart  before  the  horfe,  placing  luiU 
hsioie  power.  [2.]  I  deny  that  any  internal  alfiltance  is  re- 
quired, to  render  a  man  inexcufable  for  not  believing,  if  he 
have  the  objeft  of  faith  propounded  to  him  ;  though  of  him- 
felf  he  gave  neither  power  nor  will  fo  to  do,  having  lolt  both 
in  Adam.  [3  ]  How  a  man  may  have  given  him  a  will  to 
believe,  and  yet  not  believe,  I  pray  decUre,  the  next  con- 
troverfy  you  undertake. 

2.  This  being  obrerved,  I  (hall  iake  leave  to  put  this  proof 
into  fuch  form  iis  alone  it  i?  capable  of,  that  the  fltengih 
f hereof  may  appear.  And  it  is  this;  if  the  Spirit  fhal!  con- 
vince all  thofe  of  fm  to  whom  the  gofpel  is  pre^jched,  that 
they  do  not  believe,  then  Chrift  died  for  all  men,  both  thofe 
that  have  the  gofpel  preached  unto  them,  and  thofe  tbat  have 
not;  but  the  fi'ft  is  tme,  for  their  unbelief  is  their  great  fin; 
frgo,  JffusChriltdied  for  all;  which  if  any,  is  an  argu- 
mem  a  baculo  ad  angiUum  from  the  beam  to  tkeJliultU,  The 
places  of  Scrip;urc,  John  iii.  j8,  19.  and  viii.  24.  and  xii. 
48  andxv.  2;j,  24.  piove  that  unbelief  is  a  foul-condemn- 
u!g  fin  ;  and  that  lof  which  they  fh^ll  be  condemned  in  whom 
it  h  privaftvs,  by  their  having  the  gofpel  preached  (o  them  ; 
bui  quid  ad  nos  ? 

3.  One  place  is  more  urged,  and  confcqucnily  more 
abuied  thin  tl.e  reft,  and  therefore  niolf  1>-  a  little  cleared;  it 
is  John  xvi.  7,  8,  9,  10,  ii.  Tt>e  words  are.  1  will  fend  the 
Lomjorter  urdc  you  ;  aid  when  he  is  come,  he  zviU  reprove  the 
urn  Id  of  fm,  and  of  righicoujaefs,  and  oJ  judgment ;  of  fin 

bccaufi 


^'^j  6  OhjeBions  particularly  anfzotred , 

hecaitfe  ihfiy  believe  not  on  me;  oj  righltoufnefs ^  hecauje  I g^ 
te  my  Father,  and  ye  fee  me  no  more;  of  judgment  ^  becaufe 
the  prince  of  this  world  is  judged.  Now  it  is  uncertain,  whe- 
ther our  author  underltands  the  words  of  the  Spirit  in  and 
with  Chrift  at  the  !alt  day,  or  in  and  with  the  miniftry  ot 
the  word  now  in  the  days  of  the  gofpei  ;  if  the  firft,  he  is 
foully  miftaken  ;  if  the  latter,  then  the  conviftion  here 
meant  extends  only  thofe  to  whom  the  gofpei  is  preached  ; 
and  what  that  will  advantage  univerfal  redemption,  which 
comprifeth  all  as  well  before  as  after  the  death  of  Chrill,  I 
tnow  not.  But  it  is  likewife  uncertain,  whether  he  fup- 
pofeth  this  convifction  of  the  Spirit  to  attend  the  preaching  of 
i.he  gofpei  only  ;  or  elfe  to  confifl  in  drivings  and  motions, 
even  in  them  who  never  hear  the  word  of  the  gofpei ;  if  he 
mean  the  latter,  we  wau  lor  a  proof.  Moreover,  it  is  un- 
certain, whether  he  (uppofeth  thofe  thias  convinced,  to  be 
converted  and  brought  to  the  iaith,  by  that  convi6lion  ancj 
that  attending  effeftualnefs  of  grace,  or  not. 

But  omitting  thofe  things;  that  text  being  brought  forth 
and  infifted  on,  further  to  maniteft  how  little  reafon  there 
was  for  its  producing,  1  |hall  briefly  open  the  meaning  of 
the  words. — Our  Saviour  Ghrift  intending,  in  this  his  laft 
iermon,  to  comfort  his  apollles  in  their  prefent  fad  condition, 
whereto  they  were  brought  by  his  telling  them  that  he  muft 
leave  them  and  go  to  his  Father ;  which  forrow  and  fadnels 
he  knew  full  well  would  be  much  increafed,  when  they 
Ihould  heboid  the  vile  ignominious  way  whereby  their  Lord 
and  Mdlter  thould  be  taken  from  them,  with  all  thole  re- 
proaches  and  perfecuiions  which  would  attend  them  fo  de- 
prived of  him  J  he  bids  them  not  be  troubled,  nor  filled  with 
forrow  and  fear,  for  all  this;  affuring  them,  that  all  this  lofs, 
Ihame  and  reproach,  fhould  be  abundantly  made  up,  by  what 
he  would  dg  for  them  and  beftow  upon  ihem,  when  his  bo* 
dily  prefence  fhould  be  removed  from  them. 

And  as  to  that  particular,  which  was  the  head  of  all,  that 
he  fhould  be  fo  vilely  rejefted  and  taken  out  ol  the  world,  as 
a  falle  teacher  and  feducer  ;  he  telleih  them  that  he  will  fend 
ALLON  PARACLETON,  John  xiv.  i6.  another  Com- 
forter;  one  that  fliall  vicariam  navare  operam,  (as  TertulJ 
he  unto  them  in  his  ftead,  to  fill  them  wuh  all  that  confo- 
lation,  whereof  by  his  ablence  they  might  be  deprived  ;  and 
not  only  lo,  but  alfo  to  be  prefent  with  them  in  other  greater 
fhings,  than  any  he  had  as  yet  employed  them  about.  This 
3|ain  he  puis   them  in  naind  cl,  chap.  xvi.  7.     Now  ho 

?ARACJ-ETO§ 


and  Places  cj  Scripture  opened.  277 

PARACLETOS,  who  is  there  promiCed^  is  properly  an 
Advocate ;  that  i;-,  one  ihat  plcadeth  the  c^ufe  of  a  perfon 
who  is  guilty  or  acculed  before  any  tribunal  ;  and  is  oppofed 
TO  KateGORO,  Revelations  xii.  10.  and  fo  is  this 
word  by  us  tranfliied,  1  John  ii.  1.  Chrilt  then  here  teileth 
them,  that  as  he  will  be  their  Advocate  with  the  Father,  fo 
he  will  fend  them  an  Advocate  to  plead  his  caufe  which  they 
profefr«.'d,  with  the  world,  that  is,  thole  men  in  the  woild 
which  had  fo  vilely  traduced  and  condemned  him  as  a  fe- 
ducer,  laying  it  as  a  reproach  upoi:  all  his  followers.  This 
doubtlefs,  tho'  (m  fome  refpe6l)  it  be  continued  to  all  ages  in 
the  miniflry  of  the  woid,  yet  principally  intended  the  plen- 
tiful tffufion  of  the  Spit  it  upon  the  apofUes  at  Pentecoll,  af- 
ter  the  afcenfion  of  our  Saviour;  which  alfo  is  made  more 
apparent,  by  t!ie  confideraiion  ol  what  he  aflirnieih  thai  the 
Advocate  fo  (eiit  dial  I  do,  viz. 

[1.]  He  will  reprove,  or  rather  evidently  convince  the 
world  o//in  ;  becaale  ihey  believed  not  on  hitD;  which  fure- 
ly  he  abundantly  did,  in  that  fernaon  of  Peter,  A8s  it.  when 
the  enemies  themfelves  and  haters  of  Chritt,  were  fo  re- 
proved and  convinced  of  their  fin,  that  upon  the  prtfTing 
urgency  of  that  conviftion,  thev  cried  ou',  (verfe  37.)  Allen 
and  brethren,  what Jhall  we  do  ?  Then  was  the  world  brougr»t 
to  a  voluntary  conlefTion— of  the  fin  o\  murdering  Jcfus 
Chriff. 

[2.]  He  (hall  do  the  fame  of  righteoufnefs,  bccaufe  Chrift 
went  to  his  Father;  not  of  the  world's  own  righteouCnefs,  to 
reprove  it  for  that,  becaufe  it  is  not  ;  but  he  (hall  convnice 
the  men  of  the  world,  who  condemned  Chrill  as  a  feducer, 
of  his  righieoufnefs  ;  that  he  was  not  a  blafphemer  as  they 
pretended,  but  the  Son  of  God — as  himlelf  witnefTed  ; 
which  they  (hall  be  forced  to  acknowledge  ;  when  by  the  ct- 
fufion  and  pouring  out  of  the  Spirit  upon  his  apollles,  it  ihall 
be  made  evident  that  he  is  gone  to  and  received  of  his  Fa« 
ther,  }*nd  owned  by  him  ;  as  the  centurion  did,  piefently  up. 
on  his  death. 

[3]  He  Piall  convivce  the  world  ef  judgment,  hecaufe  the 
prince  oj  this  world  is  judged  ;  nianifeituig  to  all  thofe  of 
whom  he  fpeaketh,  that  he  whom  they  defpifed  as  the  car- 
penter's fon,  and  bade  come  down  from  the  crofs  if  he  could, 
is  exalted  to  the  right-hand  of  God,  having  all  jnd*imeut 
committed  10  him;  having  beiore-hand,  in  his  death,  jtjdged, 
fentenced,  and  overcame  Satan  the  prince  of  this  v/oild,  the 
chief  infiigator  of  hiscrucifiers,  "yvho  had  '.he  power  of  death. 

And 


g;8  Ohj^Blons  particularly  anfwered. 

And  this  I  take  be  the  clear,  genuine  meaning  of  this  places 
not  excluding  the  cantinned  etHcacy  of  the  Spirit ;  working  in  the 
fame  manner  (tho' not  to  the  fame  degree;  for  the  fame  end,  in 
the  mini/try  of  the  word,  to  the  end  of  the  world.  But  what 
this  is,  to  univerfiil  redemption,  Jet  them  that  can  underfland  it, 
keep  i:  to  themfelves ;  for  I  am  confident,  they  will  never  bs  able 
to  make  it  out  to  others, 

Proof  ^th.  *'  God  hath  teflified,  both  by  his  word  and  his  oath, 
^  that  he  would  that  his  Son  fiiould  fo  far  fave,  as  to  work  a  re- 
"  demption  for  all  men  ;  and  likewife  that  he  fliould  bring  all  to 
"  the  knowledge  of  the  truth,  that  therethrough  redemption 
*' might  be  wrought  in  and  upon  them,  i  Tim.  ii,  4,  with  John 
*'iii.  17.  So  he  wijielh  not,  nor  hath  any  pleafure  in  the  death 
*' of  him  (even  the  wicked)  that  dieth  ;  but  rather  that  he  turn 
**  and  live,  Ezek.  xviii.  23,    32.   and  xxxiii.    11.      And  dare  any 

*'  of  us  fay,-^ the   God   of  truth   faith  and  fweareth  that,  of 

"  which  he  hath  no  iav/ard  and  ferious  meaning  ?  Oh  far  be  fucl\ 
<*  blafphcmy  from  us.'* 

Anfv).  1.  Thisair.rtion,  t'lrit  God  tcjlifieth  by  his  word  ani 
oathy  that  he  would  that  Chrijl  Jhould  Jo  far  Jave  iis^  <^c.  is  a 
bold  calling  of  God  to  witnefs  that  which  he  never  :i5rmed,  nor 
did  it  ever  enter  into  his  heart  ;  for  he  hath  revealed  his  will,  that 
Chrifl  fiiould  fave  to  the  utmofi  them  that  come  to  him  ;  and  not 
{diVe  fo  far  or  fo  far,  as  is  boldly,  ignorantly,  and  falfely  inti- 
mated. Let  men  beware  of  provoking  God  to  their  own  confu* 
fion  ;   he  will  not  be  a  v^ritnef^  to  the  lie  of  falfe  hearts. 

2.  That  Chrijl  f]ioiild  jo  bring  aU  to  the.  knozvledge  cfthe  truths 
that  therethrough  redemption  might  be  wrought  in  and  upon  them^ 
is  another  bold  corruption  of  the  word,  and  falfe  witnefs  bearing 
in  the  name  of  God  ;  it  is  a  fmail  thing  for  you,  to  weary  and  fe- 
duce  men  ;    will  you  weary  our  God  alfo  ? 

3.  For  places  of  Scripture  corrupted,  tothefenfe  impofed  ;  ir^ 
John  iii,  17.  God  is  faid  to  fend  his  Son.,  that  the  wot  Id  through, 
him  might  befaved  ;  not  be  faved  {o  far  or  fo  far,  but  idwtdfrom 
their  fins.  Matt.  i.  21.  and  to  the  uitermoft,  Heb-  vii.  25.  fo 
that  the  world  of  God's  ekft,  who  only  are  fo  faved,  is  only  there 
to  be  underflood  J  as  hath  been  proved.  In  i  Tim.  ii  4-  there' 
is  fomething  of  the  will  of  God,  for  the  fiving  of  all  forts   of 

rtnen^   as  haih  been  declared  j   nothin^  conducing  to  the  bold  affer- 
tion  ufed  in  this  place. 

4.  To  thofe  are  added  that  of  Ezfk.  xviii.  23  that  God  hatU 
not  any  pleafure  at  all  that  the  wicked  fioidd  die  ;  and  verfe  32. 
710  pleafure  in  t'lc  death  of  him  that  dieth;  ( which  chap,  xxxiii.  11.) 
Nov.'-,  though  thefe  texts  are  exceeding  ufelcfs  to  the  bufinefs  in 
hand,  and  might  poffibly  have  fome  colour  of  univerfal  vocation, 
bat  none  of  univerfal  redemption,  ther€  being  no  mention  of 
Chrifc  or  his  death,  in  the  place  from  whence  they  are  cited,  yet 

becauf? 


and  Places  oj  v.  ^  l/iure  opened.  179 

bccaufe  or.r  adverfaries  are  frequently  kiiiiting  knots  from  this 
place,  to  Inveigle  and  liamper  the  fmple  J  I  Jhcili  fidd  fon/C  few 
obfervations  upon  if,  to  clear  the  ineanii^g  of  ihe  text,  and  dtmon- 
llrate,   how  it  belongr.  nothing  at  all  to  the  bnf.nefs  in  hand,    i^nd, 

[i.]  Let  us  coniider  to  whom  av.d  of  uluni  iltie  words  are 
fpoken.  Is  it  to  and  of  all  men  ;  or  only  tie  hcnfe  tf  UVi'ti  ? 
doubrlefs  thefe  laft  j  they  are  only  init  tided,  ihry  only  are  fpoken 
of;  hear  now^  0  hot.fe  cf  ifrael,  verl'e2  5.  'Nc.wwiil  it  fcMow, 
that  becaufe  God  faith  he  delights  net  in  the  death  of  ihc  houfe  of 
Ifrael,  to  whom  he  revealed  his  mind  aid  rtqnhtd  their  repentance 
and  converfion  j  that  therefore  he  faith  fo  of  alJ,  even  ihoie  to 
whom  he  never  revealed  his  will  by  fuch  ways  as  to  them,  nor 
called  to  repentance,  PfaJ.  cxlvii  19,  20.  So  that  the  veiy 
ground-workof  the  vyhole  corclufion  is  removed  by  this  fril  ob- 
fervation. 

[2.]  That  God  willeth  not  the  death  of  a  finner,  is,  eilher 
God  purpofeth  and  deterrnineth  he  fliall  not  die;  or,  God  com- 
raandeth  that  he  fliall  do  thofe  tilings  wherein  he  may  live.  If  the 
firft,  w  hy  are  they  not  all  laved  ?  why  do  the  Hnrcrs  die  ?  for  there 
is  an  iinmiiiability  in  the  counfel  of  God,  Heb.  vi.  17.  His  coun» 
fd  fiiall  Jtand^  and  he  will  do  his  ^ leaf ure^  Ifa.  >:Ivi.  10.  If 
the  latter  way,  by  commanding,  then  the  fenfe  is,  that  the  Lord 
commandeth,  that  thofe  whom  he  calleih  riionld  do  their  duty, 
that  they  may  not  die,  (although  he  knows,  that  \hiis  they  cannot 
do  without  his  alliftance;)  now  what  this  makes  to  general  re- 
dempiion,    I  know  not. 

[3.]  To  add  no  more, — this  whole  place,  (with  the  fcope,  aim, 
and  intention  of  the  prophet  iu  it)  is  miferably  miilaken  by  our 
adverfaries;  and  ivreiled  to  that,  whereof  thtre  is  not  the  leal: 
thought  in  the  text.  Tlie  v/ords  are  a  part  of  the  anfwer  whic'i 
the  Lord  gives  to  repining  Jews,  concerning  their  provetb — 
The  father  s  have  eaten  four  grapes,  and  the  childreh's  teeth  are 
fet  on  edge.  Now,  ab:)Ut  v;hatd;d  they  ufc  tl.is  proverb  ?  Why  ? 
concerning  the  land  cf  llracl^  verfe  2,  the  land  of  tiitlr  habita- 
tion ;  which  was  laid  wafte  by  the  fwon)  (as  tht-y  affirmed)  for 
theJinsof  their  fathers,  themfelvcL  beinfi  Innocent-  So  that  it  is 
about  God's  temporal  judgments,  in  cverlurn'ng  their  land  and 
nation,  that  this  difpiite  is  ;  where  the  Lord  juftitieth  himfelf,  in 
declaring  the  etju'iy  of  thefe  judgments,  by  reafon  oi  their  fnis  ; 
even  ihole  fins,  for  which  the  land  devoured  them  anv  fpewe& 
them  out  ;  telling  tl.en\  t'hat  liis  judgment  is,  that  for  fuch  things 
they  lliould  fure'y  die,  their  blood  fncjld  be  upcn  them,  verfe  i  3. 
theyihould  be  ilaiii  with  the  fword,  and  tut  t^f  by  thoie  judg- 
ments which  they  had  deferved.  N^t  that  the  ihedding  of  their 
blood,  and  caflingout  of  their  carcafes,  was  a  thing  in  itlelf  fo 
pleafurable  or  d.eiirabie  to  him,  as  that  he  did  it  only  for  his  own 
will  ;  for  let  them  leave  their  abon  ir.atiun^.  ^r.d  try  v/j- ether  their 
livs?  \^erc  not  nrc'cn^ed  in  peace.  i'hii^ 


fiSo  ObjeSlons  particularly  anfwered, 

This  being  the  plain  genuine  fcope  and  meaning  of  this  place^ 
at  the  firfl  view  prcfenting  itfeif  to  every  unprejudiced  man,  I 
have  often  admired,  how  I'o  many  flrange  conclulions  for  a  general 
purpofe  of  flievving  rnercy  to  aJi,  univtrfal  vocation  and  redemp- 
tion, have  been  wrefted  from  it;  as  aJfo,  how  it  came  to  be  pro- 
duced, to  give  colour  to  that  heap  of  blalphemy,  which  our  au- 
tlior  calleth  his  fifth  proof. 

Proof  6M.  *'  The  very  words  and  phrafes  ufed  by  the  Holy 
''  Ghoft  in  Scripture,  fpeaking  of  the  death  of  Chrifl;  and  the 
*•  ranfom  and  propitiation,  to  whom  it  belongs,  and  who  may 
<'  fetk  it,  and  in  believing  find  life,  implies  no  lefs  than  ail  men. 
*' As  toindancej  AILiiations,  Matt,  xxviii,  19,  20.  The  ends 
**  of  the  earth,  Ifa,  xlv.  22.  and  xlix.  6.  Every  creature, 
»^Markxvi.  15.  All,  2  Cor.  v.  >4)iJ.  i  Tim.  ii.  6.  Every 
♦'man,  Heb.  li.  9.  The  world,  John  iii.  16,  17.  2  Cor,  v.  19. 
"  The  whole  world^  i  John  ii  2.  That  which  was  loft,  Luke 
*'  xix,  10.  Sinners,  Matt.  ix.  1 3^  Unjuft,  iPet.  lii.  18.  Un- 
*' godly,  Rom.  v.  6.  And  that  whofoever  of  thefe  repent  and 
''believe  in  Chrifl,  fljall  receive  his  gracf,  John  lii.  16,  18, 
"  Ads  X.  43  Now,  all  thele  being  fo  often  and  indifferently 
"ufed,  were  it  not  pi  ide  and  error,  to  devife  gioffes  to  reftraiii 
*'  thefenfethe  Scripture  hoideth  forth,  fo  full  end  large  for  all 
*'  men  ?-' 

Arifw.  I.  This  argument^  taken  from  the  words  arid  phrafes 
whereby  the  object  of  the  death  of  Chrifl  is  in  the  Scripture  ex- 
prelfed,  is  that  which  fiileth  up  both  pages  of  this  book  ;  being  re- 
peated, andraoftof  the  places  here  cited,  urged  an  hundred  times 
over;  and  yet  it  is  fo  far  from  being  any  prefling  argument,  as  that 
indeed  it  is  nothing  but  a  bare  naked  repetition  of  the  thing  in  de- 
bate, concluding  according  to  his  ov/n  perfuafion.  For  the  main 
query  beiween  us,  is,  whether  the  words  ^/V  and  the  wor/<i,  be  to 
be  taken  univerfally  ;  he  faith  fo,  and  he  faith  fo,  which  is  all  the 
proof  we  have;  repeating  over  the  thing  to  be  proved,  hiilead  of 
a  proof. — For  thofe  plrxts  where  the  words  all,  every  7nan^  the 
luoild^  the  whole  world^  are  ufed,  we  have  had  them  over  and 
over,  and  they  have  been  confidcred;  and  for  ihofe  places  which 
afiBrm  Chrifl  to  die  for  finners,  ungodly,  that  which  is  lofl,  6-c. 
as  Luke  xix.  10.  iMatt.  ix  13.  i  Pet.  iii.  t8.  Rom.  v.  6.  1  have 
before  declared,  ho .v  exceedingly  unferviceably  they  are  to  uni- 
verfal  redemption. 

2.  For  thofe  expreffions,  of  all  nations^  Matt,  xxviil.  19. 
every  creature^  Markxvi.  15.  ufed  concerning  them  to  whom  do 
goipel  is  commanded  to  he  preached,  I  fay,  (i.)  That  they  do 
not  comprife  all  individuals,  nay  not  all  nations  at  all  times,  much 
lefs  all  fingular  perfons  of  all  nations  ;  if  we  look  upon  the  ac- 
compliflimcnt,  or  tlie  fulfilling  of  that  command  ;  for  de  fa&o  the 
g^fpel  was  never  fo  preached  lo  all;   although  there  be  a  litnefs  and 

fuita4>knefii 


and  Places  of  Scripture  opened.  2S  t 

fuitablenefs  in  tne  dirpearation  thereof,  to  be  lu  preached  to  i\]'^ 
as  was  declired.  (2.)  The  command  of  preaching  the  gofpel  to 
a!!,  doth  not  in  the  leall  manner  prove — that  Ghrilt  died  with  an 
intention  to  redeem  all  ;  but  it  hath  other  grounds,  and  other  enda 
as  hath  been  manifclled.  (3.)  That  the  ranfom  belongs  to  all,  to 
whom  it  is  propofed,  we  deny  ;  there  be  other  ends  of  that  propo- 
fjil ;   and  Chriil  will  fay   to    fonie  of  them,   that   he  ntver  knew 

them  J   therefore  certainly  he  did  not  lay  down  his  life  for  them 

Moreover,  t/ieadscft/meart/i,  Ifa.  xlv.  22.  are  thole  i/i at  look 
uptoGod^  from  all  parts,  and  are  Javed  ;  which  fiirely  are  not 
all  and  every  one.  And  Chrilt's  being  given  to  be  a  falvution 
unto  the  end  of  the  earthy  chap.  xlix.  6.  is  to  do  no  more  among 
the  Gentiles,  than  God  promifeth  iu  the  fame  place  t!ia:  he  ihall 
do  for  liis  own  people  ;  even  t^ gather  the  prtftrvf^d  of  Iftatl ;  (o 
ihall  he  bear  forth  the  falvation  of  God,  a<id  gather  the  preferved. 
remnant  of  his  ele£t,   to  the  ends  of  the  earth. 

3.  And  now,  I  hope,  I  need  not  mind  the  intelligent  reader, 
that  the  author  of  thefe  collcclions  could  not  have  invented  a  more 
ready  way  for  the  ruin  of  the  the/is  v/hich  he  feeks  to  maintain, 
than  by  producing  thefe  places  of  Scripture  laft  recounted,  for  the 
confirmation  of  it  ;  granting  that  «//,  and  the  wor/l,  are  no 
more  thdn  all  the  ends  of  the  earthy  mentioned  in  Ifa.  xlv.  22. 
and  xhx.  6.  It  being  evident  beyond  denial,  that  by  thefe  expref- 
fions  in  both  thefe  places,  only  the  elect  of  God  and  believers  are 
clearly  intimated  i  fo  that  interpreting  the  one  by  the  oiher,  in 
thofe  places  wliere  all  and  the  loorld  are  fpoken  of,  thofe  only  are 
intended.  If  pride  and  error  had  not  takc-n  fuli  poffeflion  of  the 
minds  of  men,  they  could  not  fo  far  i.\tny  their  own  fenfe  and 
reafon,  as  to  contradiel  themfelves,  and  the  plain  texts  of  Scrip- 
ture,  for  the  maintenance  of  the  falfc  and  corrupt  opinions. 

Profl/';/'^/.  "•  That  whereas  there  are  certain  high  and  peculiar 
<'  privileges  of  the  Spirit,  contained  in  the  New  Tellameni  fealed 
*'  by  the  blood  of  Ghrift,  which  belong  not  to  all  men,  but  only 
''  tothe  faints,  the  called  and  chofen  of  the  Lord;  and  when 
*'  they  are  alone  diflindly  mentioned,  are  even  fo  fpoken  of,  a-j 
*'  belonging  to  thtm  only,  Matt.  xiii.  11.  John  xiv.  17,  21,22. 
<'  23.  and  xvi.  13,14,15.  andxvii.  19,20.  Acts  ii.  3S,  39, 
*'  I  Cor.  11-9,  14  Ileb.  ix.  15.  and  viii  tot.  i  Pet.  ii.  3,  9. 
*'  Yet  many  of  ihefe  peculiar  privileges  are  fo  fpoken  of,  as 
*'  joined  together  with  the  ranfom  and  propitiation  which  belongs 
**  to  all ;  then  are  ihey  not  fpoken  of  in  fuch  a  reftraining  and 
"  exclufive  manner,  or  with  fuch  appropriating  v/orcsj  but  lo^ 
*'  and  v/ith  fuch  words,  as  room  is  left  to  apply  the  ranlom  to  all 
*<  men,  in  fpeech.  And  withal,  fo  hold  out  the  privileges  to 
♦*  them  that  believe,  that  are  proper  to  them  ;  that  they  may  both 
**  have  their  comfort  and  efpecial  hope  ,  and  aifo  hold  forth  the 
"  ranfom,  and  keep  open  tl)e  door  for  others,  iu  belief  and  re^ 

N  n  *'  ccipt 


£$2  OhjeBions  pariicularly  anfw6red, 

•*  ceipt  of  the  propiciation,  to  come  in,  and  partal^e  with 
"  them.  And  fo  it  is  laid,  lot  hxsjheef,  and  for  mary  ;  but 
"  no  wheie  only  hut  for  his  Iheep,  or  but  only  for  many. 
**  Which  is  a  ilronfr  proot  of  the  ranfom  iot  all  men  ;  as  is 
**  {hewn  chap.  iii.  x.'* 

Jnfiu,  The  fliengih  of  this  proof,  as  to  the  bufinefs  in 
hand,  is  wholly  hid  horn  me  ;  neither  do  I  fee  how  it  may 
receive  any  fuch  tolerable  application,  as  to  deferve  the 
name  of  a  proof,  as  toihe  main  thefis  intended  to  be  main- 
tained. The  force  which  it  hath,  is  in  an  obfervaiion,  which, 
if  it  hath  any  fenle,  is  neither  true,  nor  once  attempted  to 
be  made  good  ;  for, 

1.  That  there  are  peculiar  high  privileges  belonging  to  the 
faints  and  called  of  G'>d,  is  a  thing  which  needs  no  proof  : 
Amongft  thefe^  is  the  death  of  Chrift  for  them, — not  as 
ftiints  but  as  elc£l  ;  which,  by  the  benefit  of  that  death  and 
blood  {bedding,  are  to  be  made  iaints,  and  accounted  to  be 
the  holy  ones  of  God  ;  for  he  redeemed  his  church  with  his 
own  blood,  A6ls  xx.  e8.  loved  and  gave  him fdf  J  or  it,  Eptief. 
V.  2^.  even  us.  Tit.  ii,  14.  And  divers  of  thofe  privileges 
here  intimated,  areexprelsly  afligned  unto  them  as  eleft  ; 
fuch  as  thofe,  John  xvii.  19,  eo.  Amongfl  which  alfo,  ^^ 
in  the  fame  rank  with  them,  is  reckoned  Chrift's  fonBifying 
himftlf for  their  fakes  :  that  is  to  be  an  oblation,  verie  ip. 
In  a  word,  all  peculiar  faving  privileges — belong  only  to 
God's  eleft  ;  purchafed  for  them,  and  them  alone,  by  the 
blood  of  Jefus  Chriff,  Ephef.  i.  3.  4. 

2.  For  the  other  part  of  the  obfervation, — that  where 
mention  is  made  of  thefe  together  with  the  ranfom,  there  is 
room  left  to  extend  the  ranfom  to  all  ;  I  anfwer,  (1.)  This 
is  faid  indeed,  but  not  once  attempted  to  be  proved  ;  we  have 
but  fmall  cau[e  to  believe  the  author,  in  a  thing  of  this  im- 
portance, upon  his  bare  word.  (2  )  For  the  leaving  oj  room 
for  the  application  ;  1  perceived  that  if  it  be  not  left,  ye  will 
make  it, — though  ye  jollle  the  true  fenfe  of  the  Scripture 
quite  out  of  its  place.  (3.)  I  have  already  fiiewed, — that 
■M'here  many  are  mentioned,  the  ranlom  only  {as  ye  ufe  to 
fpeak)  is  expreffed ;  as  alfo  where^^<?/?  are  fpoken  of;  and 
the  like  is  faid,  where  the  word  all  is  ufed  ;  fo  that  there  is 
not  the  Icafl  difference.  (4  )  In  divers  places  the  ranfom  of 
ChrKf,  and  thofe  other  peculiar  privileges,  (which  indeed 
are  fruits  of  it)  are  fo  united  together, — as  it  is  impoflible  to 
apply  the  latter  n^fomr,  and  the  other  to  all ;  being  all  ot 
ihem  redrained  to  his  faved  ones,  only.  As  in  Rev.  v.  9.  xo. 

the 


and  Places  of  Scripiun  opened.  £83 

the  redemption  of  his  people  by  the  ranfom  oF  Ills  blood, 
and  ihe  making  them  kings  and  priclts,  aic  united, — and  no 
loom  left  lor  the  extending  o\  the  ranfom  10  all  ;  it  beinnr 
pun6KiaHy  rilioned  to  ihofe  favsd  crowned  ones,  diftinguifh- 
ed  from  the  relt  o\  the  nations  and  lan/juages  irom  among 
whom  they  were  Jt,ken,  who  were  pjiied  by  in  the  payment 
ofthejaniam;  which  is  direfliy  oppolife  to  all  the  ftnfe 
which  1  can  obferve,  in  th:s  <jb{crvaiion.  (^.)  Ol  Iheep 
and  (heep  only, — t?nc;ugh  betore. 

Ffco/Hik.^'  Tlie  relloration  wrought  by  Chrift  in  his 
**  own  body  for  mankind, — is  fet  forth  in  Scrip  ure  to  be  as 
*'  large  and  full  lor  all  men,  and  of  as  much  iorce;  as  the 
"  fall  of  tlie  fir(t  Jcia?/i\->y  and  in  himfelf  tor  all  men  ;  in 
*•  which  rerp££l  ihe  fi;U  Jdam  is  laid  to  have  been  a  fi/,ure 
"  of  Chrilt  ihe  fecond  Adam^  Rom.  iii.  22,  23,  24.  ar;d  v. 
**  12,14,18.  J  Cor.  XV.  21,  2is,  45,  40,47."  As  is  beiore 
ihewn,  chap,  vlii. 

An/w.  \.  It  is  moft  true,  that  Chrift  and  Adam  are  com- 
partd  together,  (in  refpe^l  ot  the  righteoulneis  of  the  one 
communicated  to  them  that  are  his  ;  2nd  the  difjbcdience 
and  tranTgrefTion  of  the  other,  in  like  manner  communicated 
to  aU  them  that  are  of  him)  in  fome  of  the  places  here  men- 
tioned ;  as  Rom.  v.  12,  18.  But  evidently,  the  con^parffoa 
is  not  inltituted  (between  the  Tighteouh)efs  ot  Chiifl  a:id  the 
d^iiohzdicnccoi  Ad^^'i)  extenfively  in  reipeft  of  the  ot-jtci  ; 
\)\MinterJively\nxQ\^&^  o\  the  efficacy  c\  the  one  and  the 
other  ;  the  apoltle  afTerting  the  efFeBualnefs  of  the  lightecuf- 
nefs  ot  Chrifi  unto  juftification,  10  miwer  the  pievalency  of 
the  fm  of  Adam  unto  condemnation  ; — that  cveii  as  the  trinf* 
greflion  of  Adam  brought  a  guilt  ot  condemnation,  upon  all 
them  that  are  his  natural  feed  ;  fo  the  righteoufnefs  ol  Chrift 
procured  the  free  gilt  of  grace  unto  juliificiition,  lowardi;  all 
them  that  are  his,  his  i»i.i:ual  feed, —  that  were  the  childrca 
given  unto  him  ol  his  Faiher. 

2.  This  text  1  Cor.  xv.  21,  22.  fpcakeih  of  the  rcfunec. 
tlon  from  the  ^z^^,  and  tiiat  only  ot  believers;  for  though 
he  mentions  them  as  «//,  veife  22.  in  Chrijl [liall  all  he  made 
alive  ;  yet  verfe  23.  he  plainly  interprets  tliuJe  alt — 10  be  all 
that  ^xtCkriJt^s.  Not  but  that  the  oiner  dead  Ihall  rife  alio  ; 
but  that  ins  a  refurreftion  to  gloiy,  by  virtue  ot  the  reiurec- 
tion  of  Chrift,  v^liich  the  apoftJc  here  treats  of ;  v.hich  ctr- 
lainly  ail  fiiall  not  have. 

3.  The  comparifon  between  Chrift  and  y^^uw,  vciie  4^. 
(to  jpeak  nothing  of  the   various   reading   of  that   plac?)   *s 

unly 


e5  J  ObjcBions particularly  an/weredt 

only  in  refpe£l  of  ihe  principles  which  they  had  and  were 
ir.ijufted  withal,  to  conimunjcate  to  others:  Adam  a  living 
JouU  or  a  living  creature  ;  iheie  was  in  him  a  principle  ot 
lite  natural,  to  be  communicated  to  his  pofterity  ; — Chriji  a 
quickening  Spirit  ;  gi^'«ng  ^'^t?,  grace  and  fpirir,  to  his  feed. 
And  here  i  would  dcflre  that  it  may  be  obferved, — ih-it  ail 
the  ccropaiifon  that  is  any  where  initituted  between  Chriil 
and  Adam,  ilii!  comes  to  one  head,  and  aim.s  at  one  thing,  viz. 
that  ihcy  v^  ere  as  to  common  flocks  or  roots;  communica' 
ting  to  them  that  are  ingrafted  into  them,  ^fhai  is, — into 
Adam  naturally,  by  generation  ;  into  Chriit  fpiritually,  by  re- 
f-eneratir.nj  th-t  wherewith  thev  were  repkndhed  :  Adam, — 
iin,  iiuih,  and  difobedience  ;  Chfiit, — lightcoufnefs,  peace 
and  jvillificalion.  For  the  number  of  thofa  that  do  thus  re- 
ceive theie  ihingS;  trora  one  and  the  other ;  the  confideration 
ol  it  is  exceedingly  alien  from  the  Icope,  aim,  and  end  of 
the  apof^le, — in  the  places  where  the  comparifon  is  inflituled. 

4.  It  is  true  in  Pom  iii.  2j.  it  is  faid, — All  have  finned^ 
cndccm&fhort  oj the  glory  cj  God;  which  the  apoPile  had 
7A  large  proved  before,  thereby  to  manifefl  that  there  was  no 
faivaiicn  to  be  attained  but  only  by  Jsfus  Chrifl,  but  if  you 
will  zfk,  to  whom  this  righieoufnefi  of  Chrifl  is  extended, 
2nd  that  redemption  which  is  in  his  blood;  he  telleth  you 
plainly,  it  is  unlo  all  and  upon  all  them  that  believe^  verfe  22. 
whether  they  be  Jew  or  Gentile  ;  for  then:  is  no  differ&ncz. 

PrcoJ^tk.  "  I'he  Lord  jc'fo5  Chriil:  hath  fen t  and  com- 
"  rnanded  his  fervants  to  prtach  the  goipel  to  ail  nations,  to 
**  every  creaure  ;  and  to  tell  them  witha',  that  whoever  be- 
**  lievethand  is  baptized  Cia'l  be  faved,  Matr.  xxviii.  ig,  20. 
"  Maikxvi.  15,  16.  and  his  fervants  have  fo  preached  to 
**  all,  2  Cor.  V.  10.  Rom.  x.  13,  18.  And  our  Lord  Jefus 
"  Chriil  will  make  it  to  appear  one  day,  that  he  bath  not 
**  fenl  Kis  fervan!s  upon  a  fa'fe  errand,  nor  piu  a  lie  in  their 
••  mouths :  nor  Vi/ifrjed  them  to  diffcmblc,  in  offrring  that  to 
*•  all  which  they  knew  belonged  but  to  foiiie,  even  10  few- 
**  eiL  of  all  ;  but  to  Ipcak  tjiub,  Ii''a  xliv.  26.  and  Ixi.  8. 
**  1  Tim-  i.  12." 

Anjw  1.  The  firength  of  this  proof  is  not  eafily  appa- 
rent, nor  roanifeif  wherein  it  lieth  ;  in  what  part  or  words  of 
it.  For,  (1.)  It  is  true, — Chriil  cotnmandeth  his  apollles  to 
pitach  the  gofpel  to  all  nations,  and  evtry  creature]  to  tell 
liicm,  that  xxhofoivtr  hclicveth^  fJiall  be  faved.  Matt,  xxvtii, 
30,  20.  Mark  xvi.  1^5,  16.  That  is, — without  diilinftion 
or  perfons  or  nations,  to  call  all  men,  (to  whom   the  provi- 

dence 


and  Places  of  Scripture  opened.  285 

dence  of  God  fliould  dlrc£l  them, — and  from  whom  the  Spi- 
rit ol  God  (hculd  not  wish-hold  them,  as  trom  thefe,  Afts 
xvi.  6,  7.)  warning  them  to  repent  and  bc-lieve  the  gorpttl. 
(2.)  It  is  aUo  true,  that  in  obedi?nce  unto  this  coromaud,  his 
fervants  did  bcfeech  men  fo  to  do,  and  to  be  reconciled  unto 
God  ;  evcLi  ail  over  the  nations,  without  diftinfiion  of  any, 
— bur  where  ihey  were  forbidden,  as  above  ;  labouring  to 
fpread  thegofpel  to  the  endsoi  the  earth,  and  not  to  tie  it 
up  to  the  confines  of  Jewry,  z  Cor.  v.  ici,  20.  Rom.  x,  18. 
^3.;  Mod  certain  alfo  it  is,  that  the  Lord  Jefu^  Cliriit  fent 
not  his  fervants  with  a  lie, — to  offer  that  to  all,  ivhicb  be- 
longed only  to  fome  ;  but  to  fpcak  the  truth  ;  of  which  there 
needs  no  proof. — But  now,  what  can  be  concluded  Irom 
hence  for  univerfal  redemption,  is  noteafily  difcermble. 

2.  Perhaps  firr^e  will  fay,  it  is  in  this  ;  that  if  Chnit  did 
not  die  for  all  whoai  the  word  is  preached,  then  how  can 
they  that  preach  it, — ofTer  Chrifl  to  all  ?  A  poor  proof  in- 
deed !  for,  (1.)  Thegofpel  was  never  preached  to  all  and 
every  one  ;  nor  is  there  any  fuch  thing  affirmed  in  the 
places  cited  ;  and  yet yc  are  to  prove,  that  Chrift  died  for 
all  ;  as  well  thofe  that  never  hear  ol  the  gofpel,  as  jhofe 
that  do,  (2.)  What  do  the  preachers  ol  the  gofpel  oiler  to 
them,  to  whom  the  word  is  preached  ?  is  it  not  lile  and  fal- 
vaiion  through  Chrilf,  upon  the  condition  of  fuith  and  re- 
pentance ?  And  doth  not  the  truth  of  this  ofier  confifl  in 
this,  that  every  one  that  bclieveth  fhall  be  fayed  ?  And  do'.h 
not  that  truth  Hand  firm  and  inviolable, — fo  long  as  there  i^ 
an  ali-fuiTiciency  in  ChriO,  to  fave  all  that  come  unto  him  ? 
Hath  God  intruikd  the  minillers  of  the  gofpel,  with  his  in- 
tentions, purpofe  and  counfels ;  or  with  his  commands  and 
promifes  ?  Is  it  a  lie  to  tell  men,  that  he  that  beheveth  fha^'-l 
be  laved  ;  though  Chrilt  did  not  die  for  fome  of  ihem  ?  Such 
prools  a3  thefe,  had  need  be  well  proved  themfelves ;  or  they 
will  conclude  the  thing  intended,  very  weakly. 

Proof  loih,**  The  Lord  willech  believers,  to  pray  even 
**  tor  the  unjuft  and  their  perlccators,  Matt.  v.  ^/^,  48.  Luke 
*'  vi.  £8  yea  even  lor  all  men  ;  yea  even  for  kings  and  ail 
*•  in  authority,  when  few  in  authority  loved  chriftianiiy  ;  yet 
*•  he  (aid,  not  fome  of  that  fort,  hut  for  all  in  auihoniy  ; 
"and  that  on  this  ground,  //  is  good  in  tkt  Jight  cf  God, 
*■■  ziho  will  have  all  men  fave d,  and  come  to  the  knozvlcage  of 
*'  the  Iruik,  Lnke  X.  5.  1  Tim.  ii.  1,4.  Surely  ibcje' is  a 
*'  door  ol  life  opened  for  all  men,  2  Tim.  i.  ig.  for  God 
"  haih  not  faid  10  the  feed  of  Ifrael,  feck  ye  me  in  vain,  Ifa. 

['  xlv.  J  9. 


2^6  OhjeSlions  particularly  anfwercd, 

"  xlv.  19.  He  will  not  have  his  children  pray  for  vain 
"  things." 

Anfw.  The  ftrengih  of  this  proof  lieih  in  fuppofing,  i. 
That  indefinite  aflertions — are  to  be  interpreted  as  equiva- 
lent to  univerlal,  which  is  falfe  ;  (fee  Rom.  iv.  5.)  2.  That 
hy  ad,  iTim.  ii.  1.  is  not  meant  all  forts  of  mco, — and  the 
word  ail  not  to  be  t^kcn  diftributively  ;  when  the  apallle,  by 
an  enumeraiion  o^  divers  forts,  gives  an  evident  deraonftrati. 
on  ot  the  fliftribution  intended.  3  That  we  are  bound  to 
pray  for  every  fmguUr  man,  that  he  may  be  faved  ;  which 
{1.  we  have  no  warrant,  rule,  precept,  or  example  for.  (2.) 
It  is  contrary  to  the  apoltolical  precept,  1  John  v.  16.  (3.) 
to  our  Saviour*s  example,  J^>hn  xvii.  9.  (4.)  to  the  coun- 
fel  and  purpofe  of  God,  in  the  general  made  known  to  us, 
Rom.  ix.  11,  12,  15.  and  xi  7 — So  that  evidently  our  pray- 
ing for  all,  is  but  for  all  forts  of  men,  excluding  none  ;  and 
that  thofe  roav  believe,  who  are  ordained  to  eternal  life.  (4.) 
It  fuppofeth — that  there  is  nothing  elfe  that  we  are  to  pray 
for  to  men,  but  that  they  may  be  faved  by  Chrift  ;  which  is 
apparently  falfe,  Jer.  xxix.  7.  And  5.  that  our  ground  of 
praying  for  any,  ij  an  affurance  that  Chrift  died  for  them  in 
particular;  which  is  not  true,  Afts  viii.  22,  24.  Yea  6.  it 
moft  Iplendidly  takes  for  granted, — that  our  duty  is  to  be 
conformed  to  God's  lecret  mind,  his  purpofe  and  counfel. 

Until  every  one  of  ihefe  fuppofals  be  made  good,  which 
never  a  one  of  them  will  be  very  fuddenly  ;  there  is  no  help 
in  ihis  Proof,  nor  ftrengih  in  this  argument,  viz,  we  muft 
pray  for  all,  therefore  God  intends  by  the  death  of  Chrift  to 
iave  all  and  every  one  ;  its  fophiftry  and  weaknefs  being  ap- 
parent.  From  our  duty  to  God's  purpofes,  is  no  good  con- 
clufion  :  though  from  his  command  to  our  duty,  be  moft 
certain. 

Proof  nth,  "  The  Lord  hath  given  forth  his  word  and  pro- 
•'  mife,  to  be  with  his  fervants  fo  preaching  thegofpel  to  all, 
•'  and  with  his  people  fo  praying  for  all,  where  they  come  ; 
"  that  they  may  go  on  with  confidence  in  both,  Matth.  xxviii. 
*•  20.  1  Tim.  ii.  3.  8.  Luke   x.  6.  ifa.  liv.  17.'* 

An/w.  That  God  will  be  with  his  people,  wheiher  preach- 
ing or  praying,  according  to  his  will  and  their  own  duty  ;  is 
as  appaient,  as  it  is,  that  this  makes  nothing  for  univerfal  re- 
demption  :  than  which,  what  can  be  more  evident  ? 

Proof  12th,  "  The  Lord  hath  already  performed  and  made 
•♦  good  his  word  to  his  fervants  and  people,  upon  loitse  of  all 
•*  ions  of  men,  and  all  forts  of  fmners :  ftiewing  then;  ^ercy, 

••  to 


and  Places  of  Scripture  opened.  &  87 

"  to  the  very  end  that  none  might  exclude  themfelves  ;  but 
**  ail  be  encouraged  to  repent,  believe»  and  hope  thereby, 
"  Afts  ii.  and  iii.  and  viii,  and  ix,  and  x,  and  xi,  and  xvi, 
*•  and  xix,  and  xxviii.  1  Cor.  vi.  10,  it,  x  Tim.  i.  13, 
«  14.  15,  i6,  17." 

Anfw.  If  you  had  told  u.»,  that  God  had  aheady  made  good 
his  word  to  his  fervanis,  in  faving  all  and  every  man  ;  and 
proved  it  clearly  ;  you  had  evidently  and  undehiably  confirm- 
ed the  main  opinion.  But  now  affirming  only,  that  he  had 
(hewed  mercy  to  fome  of  all  forts,  and  all  forts  of  finners  : 
that  others  ot  the  like  lort  (as  are  the  remainder  o\  his  ele6k 
yet  uncalled)  might  be  induced  to  believe  ;  you  have  evi- 
dently betrayed  your  own  caufe,  and  eflabiilhed  that  ot  your 
adverfaries:  fhewing  how  the  Lord  in  the  event  declareih  on 
their  fide,  faving  in  the  blood  of  Jefus  only  fome  o^  all  forts, 
as  they  affirm  ;  not  all  and  every  one,  which  your  tenet  leads 
you  to. 

Pr<9<7/ 13^/2,  "  The  bleffing  of  life  hath  ftreamed  In  this 
•'  doftrine  of  the  love  of  God  to  mankind  ;  yea  in  the  tender 
"  and  fpiritual  dikovery  of  the  grace  of  God  to  mankind,  ^iti 
"  the  ranfom  given  and  atonement  made  by  Chrift  for  all 
•*  men  with  the  fruits  thereof,;  hath  God  in  the  firft  place 
•*  overcome  his  chofen  ones  to  believe  and  turn  to  God,  A6ls 
"  xiii.  48.  Titus  ii.  11,  13.  and  iii.  4,  5." 

Anfw,  1.  That  the  freedom  of  God's  grace,  and  the  tran- 
fcendency  of  his  eternal  love  towards  men,  with  the  fending 
of  his  Son  to  die  for  them,  to  recover  them  to  hirafelf  from 
fin  and  Satan,  is  a  moft  effectual  motive,  and  (when  fet  on 
by  the  Spirit  of  grace)  a  moft  certain  operative  principle  of 
the  converfion  of  God's  eleft  ;  we  moil  willingly  acknow- 
ledge; it  is  that  wherein  our  hearts  rejoice,  whereby  they 
were  endeared,  and  for  which  we  defire  to  return  thankful 
obedience  every  moment.  But  that  ever  it  was  efre£lua!,  in 
extending  this  love  10  all,  or  at  leaft  that  any  efFeaualnefs  is 
in  that  aggravation  of  it ;  we  utterly  deny:  and  that,  ^1.) 
becaufe  it  is  falfe,  and  a  corrupting  of  the  word  of  God,  as 
hath  been  fhewed  ;  and  of  a  lie,  there  can  be  no  good  confe- 
cjuence.  (2.)  It  quite  enervates  and  plucks  out  the  efficacy 
ot  this  heavenly  motive  ;  by  turning  the  moft  intenfe  and  in- 
comparable love  of  God  towards  his  ele6f,  into  a  commoa 
defire.  wifhing,  and  aff^fclion  of  his  nature,  (which  indeed  is 
oppofite  to  his  nature,)  failing  of  its  end  and  purpofe  ;  which 
might  confiil  with  the  eternal  deftru6lion  of  all  mankind  :  as 
I  ihould  airUiidantJy  detnonlUaie,  if  providence  call  me  to  the 

other 


288  OhjeHions  particularly  an/wered, 

other   part   of  this   controverfy,    concerning  the   caufe  cf 
fending  Jefus  Chrift, 

2.  Theje  is  nothing  of  this  common  love  to  all,  in  the  pla- 
ces urged  :  for(i.)  The  grace  mentioned.  Tit.  ii.  ii,  13. 
is  the  grace  that  certainly  brinjJS  falvation,  which  that  com- 
mon love  doth  not ;  and  was  ihe  caufe  oF  fending  Chrifi,  that 
he  iBJght  redeem  us  from  all  iniquity,  and  purify  tohimfeU  a 
peculiar  prople  zealous  of  good  works  :  where  our  redemp- 
tion and  fju6bficaiior.,  is  yfTerted  to  be  the  immediate  end  of 
the  oblation  of  Jefus  Chrift  ;  which  how  deitrnftive  it  is  to 
univerfal  rcdeinption,  hath  been  formerly  declared.  («  ) 
So  alio  is  that  love  and  kindnefs  mentioned,  chap  iii.  4,  5. 
luch  as  whereby  we  receive  the  wafhing  of  regeneration, 
and  renewing  ot  (he  Holy  Ghoff,  verf'*  5.  juiHficarion,  and 
adoption  toheirfhip  ot  eternal  life,  verfe  7. — which,  whether 
it  be  a  common  or  a  peculiar  love,  let  all  men  judge.  ^"3.) 
A£ts  xiii  47.  (for  verfe  48.  there  cited,  contains  as  clear  2 
reilriftion  of  this  love  of  God  (o  his  ele£l  as  can  be  dcfired) 
feis  out  the  extent  of  the  mercy  of  God  in  Chrill  through  the 
preaching  of  the  gofpei  to  the  Gentiles  alfo,  and  not  only  to 
the  Jews  ;  as  was  foretold  by  Ifaiah  xlix.  6. — which  is  far 
enough  from  giving  any  colour  to  the  univerfality  of  grace  ; 
it  being  nothing  but  the  fame  affirmation  which  ye  have, 
John  xi.  53.  o\  gathering  together  in  one  the  children  of  God 
that  were /cattered abroad. 

Proof  i^th.*'  Thofe  that  when  the  gofpei  comes  and  any 
•'  fpiritual  light  therein  to  them,  when  they  refufeto  believe, 
•'  and  fufFer  themfelves  to  be  withdrawn  by  other  things, 
••  they  are  affirmed  to  love  or  choofe  darknefs  rather  than 
**  light,  John  iii.  19.  (which  how  could  it  be,  if  no  light  in 
•*  truih  were  for  them  ?j  in  following  lying  vanities,  to  for- 
•'  fake  their  own  mercies,  Jonah  ii.  8.  to  harden  their  own 
♦*  hearts,  Rom.  ii.  5.  to  lofe  their  fouls,  Mdtt.  xvi.  s6. 
*♦  and  to  deftroy  themfelves,  Hofea  xiii-  9.  And  they  being 
*•  from  AdamiiUen  into  darknefs,  hardnefs,  and  lofs  of  their 
**  fouls,  and  death  palled  on  them  ;  how  could  ihefe  things 
'•  be  ;  if  by  Jefus  Chriil  no  life  had  been  attained,  no  atone- 
•*  ment  made,  no  refloration  of  their  fouls,  nor  means  pro- 
♦*  cured  and  ufed  that  they  irjght  be  faved  ?  God  is  no  hard 
*•  mafler,  to  gather  where  he  hatii  not  flrown." 

Anfw,  The  fum  of  this  argument  is, — that  thofe  who  do 
not  believe  upon  the  preaching  of  the  gofpei,  are  the  caufes 
of  their  own  ruin  and  dcilru6lion  ;  ihereiore  Jefus  Chrift 
died  fcr  all  and  every  man  in   the  world.    Now  though   it 

cannot 


4ind  Places  cj  Sc /  iplu re  cfcntd,  2  89 

cannot  but  be  appreherded,  that  it  is  time  cafi  awsy  and  b- 
lour  loft,  to  anfwcr  iucn  C()n'vquen.':es  cs  ihcfej  yet  I  rrinit 
add  a  Jew  obier vations,  leil  ei;iy  fctuplc  iliouid  remain  wji.U 
ihe  weakeft  reader  ;  as, 

1  All  have  not  the  goTpei  .>re*ched  ?o  ihfrn  ;  nav,  hem 
tbe  be^innirj,;^  of  the  world,  the  greisJefi  part  cf  ir>eii  L'<)ve 
bi'en  psILd  by,  in  the  di(pei:{jnr-n  <>t  the  means  o^  g^ace, 
Rc:r:.  ii.  14.  Ails  xiv.  16.  and  xvii.  30  Ail  thcfe,  ihcn, 
ir.ufl  be  \tV\  ci;t  in  this  coiiclufjon  ;  whsch  fendiTs  ic  ^litoge- 
thtr  uleii-fs,  to  ihe  buisn^is  in  hand  ;  lor  the  ur.'iveifdli  y  cf 
redrmption  Llls  10  tise  ground,  \\  anyone  foul  be  not  itiien. 
ded  in  the  payment  of  thefanlom. 

2.  It  is  not  a  difb-^^Iieving  ihs  death  oi  Ciuiii  Icr  eve^  v  in- 
dividual foul  that  ever  was  or  ihal!  be,  fvvhich  lo  bclicV'j  la  no 
where  in  Scriprme  required.! — ibdi  is  the  caufe  of  nian's  de* 
fiiuftion  ;  but  a  not- believing  in  ti»e  a'l-!u!iicien<:y  ol  the 
palFion  and  oblaiion  of  Jelus  Chriil  for  linners, — fo  as  to  ac- 
cept cf  the  nr.ercy  procured  thereby,  on  thofe  terms  and  con- 
diiionsupon  which  it  is  held  forth  in  the  golpel  ;  which  doth 
not  attend  the  purpofe  and  intention  cf  God — for  whom 
Chrift  ftiould  die,  but  the  fufnciency  and  eHicacy  of  his 
death — for  ail  ;hat  receive  him  in  a  due  manner  ;  he  being  the 
ordy  true  vvay,  life,  and  light — No  ether  navit  under  lluw^n 
being  given^  zvlureby  men  may  be  faved.  It  is  a  loving  dai.k' 
nefs  rather  than  lights  as  in  John  iii.  19.  the  place  urged  ia 
the  proof;  whete  the  word  mallon,  rather^  doth  not  in- 
flitute  a  ccmparifon  between  their  love  ot  daiknefs  and  ligh.fj 
as  though  ihey  loved  both — but  darknef^  chietly  j  biit;  plain- 
ly intimates  an  oppcTi'icn  unto  t.ie  icve  cf  light,  by  a  fulj 
love  of  darkntfs.  And  this  men  are  faid  10  do  ;  v^hich 
being  fooken  indefinitely — according  to  the  «i.Ic:i  of  inifi- 
prfting  Scripture  follow-ed  by  this  author,  ihouid  be  lakeii 
univerlally  tor  all  mm  ;  bu'  v*e  ^re  contenied.  that  it  be  the 
/Kt^^'l?  of  thole  n)en  to  whom  Cot  ill  pitached  j  for  10 me  aii^o 
of  them  received  him, — to  whom  h^r  gave  thii  pfiVilr'^e,  iliat 
ihey  Pioiild  become  the  Sons  0/  God,   John  i.  12. 

Why  you  fhculd  iniexpiciwve  here,  by  ckoofi, — as  ihoucJi 
ci^l  er  the  words  wete  equivalent.  Ox  the  \soid  in  the  criginaf 
v;oaid  fign'fv  either,  1  can  (ee  no  leafon  ;  lor  bcth  ibeii^  «ro 
exceeding  ialfe.  There  is  a  diifcMence  b-^tvveeti  loving  &i\d 
choofiTig :  and  as  for  egapesan,  fic  would  be  as  bad  rt 
tranhaior  as  you  are  an  in'eip'eter,  that  fiiould  render  i.i  tkty 
choojed ;  Now  what  is  tl;l5  Iv-'r^  of  daitaefi  rather  thh*. 
iigkt/bat  a  foik>wirg  t;i;d  cleaving  ir*  s^'d-^DM^n  .ind  pr^i^iice  tj 
O  V      "  ^h 


290  Obji&ions  particularly  ar^/zvindf 

the  WAY'^  wherein  they  were  ',  being  alienated  from  the  life  of  God, 
labouring  in  the  unfruitful  works  of  darknefs,  and  rtfufing  to  em- 
biMce  the  heavenly  doclrine  of  the  gcfpei,  boldino  forth  peace  and 
reconciliation  with  Go  J  through  Chrilt,  with  life  and  immortality 
thereby.  To  concliuic  from  hence,  that  fberefore  Ghriil  died  for 
all  and  every  man  in  the  world,  becaufe  tije  greatell  part  of  them 
to  whom  he  preached  the  gofpe!  did  not  believe,  is  a  wild  kind  of 
reafoninj  ;  much  better  may  we  infer,  that  therefore  he  died  not 
lor  all  men  ;  becaufe  it  is  noi  gi'Siin  unto  them  for  his  fake  to  believe 
onhim^  Phil,  i^  29. 

Neither  will  that  parenthefis  (ly/^/c/^A/oii/ to,v/i//  be,  if  no  light 
in  truth  were  for  them  \ )  give  any  light  to  the  former  inherence  ; 
becaufe  if  the  word  (/or)  lhou:d  denote  the  intention  and  purpofe 
of  God, — the  truth  i?,  we  dare  not  fay  that  God  intends  and  pur- 
pofeth  that  they  fhould  receive  liglit  who  do  not  ;    left  by  fo  faying 

we  ihould  make  the  ftrength  of  Ifrael  to  be    like  to  ourfelves, 

ancj  contradict  him  who  hath  faid.  My  counftl  jhall  Jlandy  and  I 
will  d9  allmy  pleafure.  Ha.  xlvi.  lo-  The  counftl  of  the  Lord 
flandeih  for  ever^  Pfal.  xxxiii.  11,  He  bcmg  the  Lord  and 
changing  not^  Mai  iii.  6.  James  i.  17.  2  Tim.  ii.  19.  Rom.  ix. 
1 1.  But  if  by  {for  them) — you  mean  fueh  a  ftock  and  fulncfs  of 
light  and  grace,  as  there  is  of  ligiit  in  the  fun  for  all  the  men  in  the 
world,  tliough  fome  be  blind  and  cannot  fee  it  ;  then  we  fay  that 
facha  light  there  is  for  all  in  the  gofpel — to  whom  it  is  preached, 
and  their  own  blindnefs  is  the  fole  caufe  of  their  not  receiving  it ; 
fo  that  this  hath  not  got  the  ilone  altep  forward,  which  ftill  rolls 
back  upon  him. 

3.  The  other  Scriptures  urg.*d,  have  not  fo  much  as  any  colour 
that  fliould  give  advantage  to  confider  them,  as  with  any  reference 
to  the  bufinefs  in'hand.  That  of  Jonah  ii.  8.  is  concerning  fuch 
as  forfake  the  true  God  to  follow  idols  ;  fo  forfeiting  the  mercies, 
temporal  and  fpiritual,  which  from  the  true  God  they  had  before 
received.  Rom.  ii.  5.  fpeaks  of  the  Gentiles  who  bad  the  works 
cf  God  to  teach  them,  and  the  patience  of  God  to  wait  upon 
them;  yet  made  no  other  ufe  of  them  both,  than  by  vile  rebel- 
lions to  add  new  degrees  of  further  hardnefs  upon  their  own  heart 
That  of  men's /9y?^^//2J:r/i>z//j,  Matt.  xvi.  26.  and  defraying 
themfel'ves,  (flof  xiii.  9.)  by  lln,  is  of  eqnal  force  with  what 
went  before. 

Buf,  4.  The  clofe  of  this  reafcn  feems  to  intimate  a  further 
view  of  the- author,  which  at  the  iirft  doth  not  appear,  viz.  that 
ail  men  are  in  a  reftored  condition  by  Chrift  ;  not  only  a  door  of 
mercy  opened  for  them  all,  but  that  tht-y  are  all  ac'tually  reftored 
into  grace  and  favour, — from  which  if  they  do  not  fall,  they  ihall 
filreiy  be  faved  ;  and  the  argument  y/hereby  he  proves  this,  is,  b2» 
caufe  being  iuft  in  Ad:im^  thsy  could  not  be  faid  to  \o^t  themfelres, 
unlcfs  the/  wt^rs  rellored  fay  Cluii]: ;  being  Jarkncfi  and   h-ardncfj 

in 


and  Places  of  Scripture  opened  291 

\xi  Adam,  uiilef;  alt  were  enlightened  and  mollified  by  Chrifl^  they 
could  not  be  laid  to  love  darknefs  nor  to  harden  ihemfelves.  Now 
if  this  be  hisiniention,  (as  it  is  too  apparent  that  lo  it  h)  I  niuft 
{ly  iomething, — firft  10  tlie  argument,  fecondJy  to  ihe  thing  itfelf. 
And, 

(i.)  For  ihe  argumenf,  it  is  this  ;  beciufeby  original  lin  mea 
are  guilty  of  death  aiid  damn  nion,  therefore  they  cannot  by  ac- 
tual fins  make  lure  of  and  aggravate  th  it  condemnation,  and  f« 
bring  upon  thernCelves  a  dei-h  unto  death  ;  or,  becaufe  there  is  a 
native  inbred  hardnefs  of  heart  in  man,  therefore  none  can  add 
further  degrees  of  contracled  hardnefs  and  induration  by  actual 
rebellions  ;  breaufe  men  are  biinci,  therefore  they  cannot  under- 
value light,  (when  indeed  the  reafon  why  they  do  fo,  is  becanie 
they  are  blind)  and  that  men  who  hevp  time  and  opporturtiry  and 
means  to  fave  their  fouls,  cannot  bo  i  ud  to  lofe  them,  that  is  to  be 
condemned, —  unlcfs  their  fouis  were  \\^  a  favcd  condition  before. 
Now  this  is  one  of  the  pi  oofs,  which  in  the  clofe  is  called  plain  and 
according  to  Scripture.  ;  when  indeed  nothing  can  be  more  contrary 
to  reafon  and  Scripture,  even  the  principles  of  the  oracles  cf 
God, — than  this  and  lome  other  of  them  are.  I  fliail  add  no 
more  on  this  ;  kno^ving  that  no  reader  can  be  fo  weak,  as  to  con- 
ceive,— that  the  refufing  of  apropofed  remedy,  accompanied  Vwith 
infin-te  other  defplghts  done  to  the  Lord,  is  not  fufficieiit  to  make 
men  guilty  of  their  own  condemnation  j  i  fpeak  of  thofe,  that  en- 
joy the  preaching  of  the  gofpel. 

(2.)  For  the  thing  itfelf,  or  an  actual  reftoration  of  all  men  by 
Chrifl:  into  fuch  a  ftate  (as is  intimated)  as  they  had  at  the  firft  in 
Adam  ;  (I  mean  inrcfpttt  of  covenant,  not  innocency,- — which  I 
take  to  be  the  meaning  of  the  author  ;  and  that  becaufe  in  another 
place  he  pofuively  affirnis  that  it  is  fo,  and  that  all  are  juflified  by 
Ghrift, — though  how  it  ihould  be  fo,  he  is  not  ?ble  to  declare  ; )  to 
this  then  I  fay, — that  there  is  nothing  in  the  Scripture  that  fliould 
give  the  leafl  colour  to  this  grofs  error  ;  nor  can  any  thing  he  pro- 
duced,  fomnch  as  probably  founding  that  way.      Uuifnither, 

(1.)  It  is  contrary  to  very  many  piaces,  ainrming  that  we  are 
dead  intreTpajfes  and  fins  ^  Ephef.  ii.  i.  that  except  a  7nan  le  kom 
again^  he  cannot  fee  the  kin grUm  of  God^  John  iii.  3.  that  xiauI  a 
man  come  by  faith  to  Ciirill,  ihe  wrath  of  God  ahii'tth  on  him, 
John  iii.  36.  with  thofe  infiumerable  places  which  difcover  the  uiii 
verfal  alienation  of  all  m^A  ftom  God,  yntil  aclual  |  eace  and  \t~ 
conciliation  be  made'lhrffMA  Chvill 

(2.)  It  is  contrary  to^h^very  nature  and  cifence  of  the  new 
covenant  oi" grace, — proeeeding  from  the  free  mercy  ^i  God  to 
his  elect,  carried  along  with  diltinguifliing  piomifes  frcni  the  fiiTt 
(putting  a  difference  between  the  feed  of  the  v;oman  and  the  fee«l 
of  the  ferpent, — as  well  in  the  members  as  in  the  head)  to  t)  e  laft 
•f  them  i   being  effe^'"^  of  and  r^-^"'-  -     ^  *   -  -  --•'     •'  tN,;ricr 


29 "2  Oljedions  particularly  anfiuctid, 

it  promifeth,  in  and  to^vards  all  to  w'nom  it  doth  belongs  (whicti 
certai'ily  It  doth  rot  in  all)  and  being  everj  where  fald  to  be  made 
•with  the  people  of  GoJ,  or  tholf  whom  be  vvill  own,  in  onpofition  to 
the  world  j  ofall  which  and  divert  othtr  thing?,  fo  plerttifully  af- 
iirraed  of  it  in  the  Scripture,  r;nt  one  can  be  true  j  if  ail  men  re- 
ceive a  reiteration  by  Chrifr,   inro  covenant. 

(3.)  It  is  contrary  to  the  eternal  purjiofeof  God,  in  eleftion  ari 
reprobation:  of  which  the  latter  i?  a  reiulutinn  to  leave  men  in 
their  fallen  condition,  without  any  reparation  by  Chrift, 

(4. )  It  is  attended  with  verA'  many  ftrange,  abfurd  and  ground- 
lefs  confequences ;  as,  [f.J  I'hat  all  infants,  dying  before  they 
corne  to  the  uie  of  reafon  and  the  comni'tting  of  aftua!  fin,  mud 
neceirarily  be  faved  ;  (althounh  ouv  faviour  hath  faid,  that  except 
a  mrtJ2  he  born  again^  he  cawnotfec  the.  kingdom  of  Gcd^  John  iii.  3. 
and  Paul  from  hhri,  that  the  children  of  iniidels  are  tindenn^  i 
Cor.  vii.  I  4.  but  no  unclean  thing  Ihall  enterthe  new  jerui'alem, 
Kev.  xxi.  27.)  whereby  the  infants  of  T^irks^  Pagans^  ifijidels^ 
perfecntors^ — are  placed  in  a  far  more  h^ppy  condition,  if  they  de- 
par:  in  their  infancy,  than  tire  bell  of  believers  ;  who  arc  not  (ac- 
cording to  the  authors  of  this  doclrine)  out  of  danger  of  eternal 
ptriihin^.  [2 •]  That  there  is  no  more  required  of  any  to  be 
faved,  than  a  continuance  in  the  eftate  wherein  he  was  born,  (that 
Ss,  in  the  covenant, — as  being  actually  reftored  by  Chrifl  there- 
unto) v;hen  the  whole  v/ord  of  God  crieth  ouf ,  that  all  fuch  as  fo 
abide  fliall  certainly  perifli  cverlaftingly.  [5.3  That  every  one 
that  periflieth  in  the  whole  world,  falls  av;ay  from  the  grace  of  the 
Tiew  covenant  ;  though  the  promifes  thereof  are,  that  there  llialJ. 
r.ever  be  any  total  falling  away  of  them  that  are  in  the  covenant. 
^4.]  That  none  can  come  unto  Chrift,  but  fuch  as  have  in  their 
own  p^^rfcns  fallen  from  h-.m  ;  for  all  others  abide  in  h.im.^ — Innu- 
jnerahle other  fuch  confequences  asthefe,  do  necelfarily  attend  this 
falfe  heretical  afTertion  ;  that  is  fo  abfoKitely  deftrudive  to  the  free 
grace  of  God.  I  doubt  not  but  fuch  proofs  as  thtfe,  v/ill  make 
coHiidering  men  farther  ftarch  into  the  matter  intended  to  be 
proved  ;  and  yield  them  good  advantages,  to  <5ifcover  the  v/retch- 
cu  lie  cf  the  whole. 

5.  To  the  lari:  word"  of  the  proof  I  anfwer  ;  that  God  fowed 
t'lat  (ted  in  Adan:^  and  waiered  it.u^Ji  innumerable  temporal 
blefRngs  tcv;ards  all,  and  fpjrituai  in  fcae.-^vvhofe  fruit  he  will 
come  to  require  from  the  v^orld  of  ^||^fe^«vers,  and  not  in  the 
blood  of  Jefus  Chrifr-;  any  further,  rfflpnHjlt  hath  been  certainly 
propofed  to  fomeof  them — and  defpife^jniyBi 

Proof  isth^  *'  God's  earned  expoOulat'c™  contending*;,  char. 
"  ges,  and  proteiftations  j  even  loftich  as  vvjiereof  maii^'^  perifiied  ; 
**  Rnm.  xi.  27,  Ifa.  X,  22.  As  to  inftance,  O!  that  there  were 
''  fuch  an  heart  in  them,  that  they  would  fear  me,  <bz,  that  it 
'-  might  be  well  withthem,  Detit.  v.  27.  What  could  have  been 

«*  done 


and  Places  0/ Scripture  opened.  snt 

*<  done  more  to  1117  vineyard,  that  I  have  not  c'cne  In  it  ?  ejc-  ITa, 
*'  V  4,  5.  What  Lnlquity  have  your  fathers  found  in  me,  that  they 
**  are  gone  far  froin  me.'  Jer.  ii  5.  Have  I  been  a  wihiernefs 
"  unto  liriel,  a  landof  darknefs  ?  Wherefore  fay  my  people  \vc 
<<  are  Lords,  we  will  come  no  more  unto  thee  ?  verfe  31.  O  mv 
<»  people  !  v/hat  have  I  done  unto  thee  ?  wherein  have  I  v/earie'd 
**  thee  ?  icflify  againft  m.e,  Micah  vi  3*  How  often  Mould  I 
*' have  gathered,  <rc  and  you  would  not,  Matt,  xxiii  37.  O 
**  that  my  people  had  hearkened  unto  me,  <sc.  I  fiiould  foon  have 
**  fubdued  their  enemies,  <6^c,  Pfal  Ixxxi.  13,  14.  Eecaufe  I 
<' have  called  and  ye  refuled,  and  no  man  regarded,  ^c,  Prov. 
"i  24»25  32.  Becaufe  that  when  they  knew  God,  they  glorifi- 
<*  ed  him  not  as  God,  Rom.i.  2r,28  Therefore  thou  art  inex- 
"  cufable,  Oman,  ^c.T/toii  a{ter  thy  hardnefs  and  impenitent 
<'  heart,  treai'ureft  up  unto  thyfelf  wrath,  ^c.  Rom.  jl  i. 
(i  5.  NocfiriJlian,Ihope\\\\\  reply  againft  God  and  fay;  thou 
<<  never  manteft  us  good,  there  was  no  ranfom  given  for  us  no 
«*  atonement  made  for  us,  no  good  done  us,  no  mercy  Hie^wn 
«'  us,  nothing  in  truth  whereby  we  might  have  been  favcd 
<t  nothing  but  an  empty  fnew,  a  bare  pretence.  But  if  any  fljould 
<<  realbn  fo  evilly,  yet  fnall  not  fuch  anfwers  fland.'* 

Afijw,  To  thiscolledlion  of  e:^poflulations,  I  flialJ  very  brieflr 
anfwer  with  fome  few cbfervations;  manlfeilingof  how  little  ufe 
it  is,  to  the  bufinefs  in  hand.     As, 

I.  That  in  all  thefe  expoflulations,  there  is  no  mention  of  any 
i-anfom  given,  or  atonement  made  for  them  that  peril]],  which  is 
the  thing  pretended  in  the  clofe  ;   (but  they  are  all  about  temporal 
mercies,  with  the  outward  means  of  grace  : )  concernirg  wh;ch  we 
mayobferve,  that  as  God  doth  not  cj^poftulate  with  them  about  it 
no  more  fiiall  they  with  God  about  it  at  the  lafi:  day.      Not  that  I 
deny,  that  (here  is  fufficient  matter  of  ejrpoftulation  with  fnnerr 
about  the  blood  of  Chrift  and  the  ranfom   paid  thereby;   that  fo 
his  elect  may  be  drawn  and  wrought  upon  to  faith  and  rtpentapce  • 
and  believers  more  and  more  endeared  to  forlaks   all  iingodlinei"? 
and  worldly  lufts,  to  live  unto  him  who  died  for  them:   and  that 
others  may  be  left  more  unexcufable  :  only,  for  the  prefent    there 
are  no  fuch  expoftulations  here  exprclTed  ;  nor  can  any  be  found 
holding  out  the  purpofe  and  intention    of  God  in  Chrifi:  towards 
them  that  peridi. 

2  That  all  thefe  places  urged,  (e.-cepting  only  thofe  of  Rom. 
i.  28.  and  ii.  5.  whi^apparently  and  evidently  lay  the  incr.cu. 
fablenefsof  fin,  upcait^iat  kr.owledge  which  they  might  have  had, 
bythev/orkof  creafion  and  providerce,  of  God  as  erernal,  z\- 
might.r,  and  powerful  ;  without  the  leall  intimation  of  nuy  ran- 
fom, atonement  and  redemption;}  that  al!  tlie  reft,  I  fay  arc 
fpoken  to  and  of  thofe  that  enjoyed'thc  means  of  grace  ;  who,  hi 
the  days  wherein  thofe  cxpoilulafirns  were  uft-d  towards  them. 


ig\  Cljcdions  pajticularly  anfwtred, 

were  a  very  frnal)  portion  of  all  men  ;  fo  that  from  what  is  fald  t» 
them,  nothing  can  be  concluded  of  the  mind  and  purpofe  of  God 
towards  all  others,  a^faL  cxivii.  19,  20.  j)  which  is  deftruaive 
10  the  general  ranfom. 

3.  That  there  are  no  men,  efpecially  none  of  thofe  that  enjor 
the  means  ofgrace,  but  do  receive  fo  many  mercies  from  God  ;  as 
that  he  may  juftly  plead  with  them  about  their  unthankfuhiefs, 
and  not  returning  of  obedience  proportionable  to  the  mercies  and 
light  uhich  they  received. 

4.  It  is  confelTed,  I  hope,  by  all,  that  there  are  none  of  thofe 
things,  for  the  want  whereof  God  txpcftuiateth  with  the  Ions  of 
men  ;  but  that  he  could,  if  it  fj  feetned  good  before  him,  effccluaily 
work  them  in  their  hearts,  atleaftbytlie  exceeding  greatnefs  cf 
his  power:  fo  that  thefe  things  cannot  be  declarative  of  his  pur- 
pofe, which  he  miglit  if  he  pleafed  fulfil  j  for  who  hathreftfied  hks 
will :'   Rom.  ix-    19. 

5.  That  defires  and  wifliings  fliould  properly  be  afcribed  unto 
God,  is  exceedingly  oppofite  to  his  all  fuliiciency,  and  the  perfec- 
tion of  his  nature  ;  they  are  no  more  in  him,  than  he  hath 
eyes,  ears  and  hands  :  thefe  things  are  to   be  underftood,   theo- 

PREPOS. 

6  Iti^  evident,  that  all  thefe  are  nothing  but  pathetical  declara- 
tions of  our  duty,  in  tlie  enjoyment  of  the  means  of  grace  ;  ftrong 
convictions  of  the  ftubborn  and  difobedient ;  with  a  full  jufli- 
fication  of  the  excellency  of  God's  ways,  to  draw  us  to  the  per- 
formance of  out  duty  J  ergo^    Chrift  died  for  all  men!   Hop£a 

EDEI    DEIXAI. 

7.  Some  particular  places,  that  feem  to  be  of  more  weight  than 
the  reft,   have  been  already  examined. 

Proof  i6th^  *'  The  Scripture's  manner  of  fetting  forth  the  fin 
*'  offuch  as  defplfe  and  refufe  this  grace,  and  their  eftale,  and 
**  the  perfonsperifliirg;  as  to  fay,  they  turn  the  grace  of  God 
•'  into  vi'antonnefs,  juJe  4.  tread  under  foot  the  Son  of  God,  pro- 
**  fane  the  blood  of  the  covenant,  with  which  they  were  fanctiiied  ; 
*'  offer defpight  to  the  fpirit  of  grace,  Heb.  x.  29.  deny  the 
*'  Lord  that  bought  them,  2  Pet.  ii.  1.  they  perilh  for  whom 
'^  Chrifldied,  1  Cor.  viii.  ir.  trees  twice  dead,  plucked 'up  by 
*'  the  roots,  Jude,  12,  13.  and  bringupon  themfeives  fwift  deftruc- 
**  tion,  2  Pet.  ii.  i.  And  how  could  all  this  be,  if  God  had  giv- 
**  en  his  Son  in  ijo  fort  for  them  ?  IfChriilhad  fxied  no  blood  to 
*<  procure  rcraiiuon  for  them  I  If  he  had  not  bought  them  nor  had 
**  any  grace  or  I'fe  by  his  Spirit  to  beitow  on  them  :" 

Anfxv,  1.  Tliere  arc  in  this  proof  three  places  of  Scripture, 
which  are  fi-equently  urged  in  this  caufe,  ^/z.  lieb.  x.  29.  2  Pet. 
ii.  I.  1  Cor-  viii.  ir.  and  therefore  they  have  been  confidered 
iilreadv  apart,  at  large  :  wliere  it  was  evidenced,  that  they  no 
wayincline  to  the  afl'ertlonof  that  whereunto  thty  are  violently 
wrefted,  and  their  f^nf^  fer  that  end  perverted.  3>  Fe-i 


Mfid  Places  fif  Scripture  cptntd  S'?^ 

2.  For  thofe  other  places  out  of  Ju'Je4.  r2,  13.  I  caT.nct  per- 
ceive, how  they  can  be  hooked  nito  the  bufmers  in  hand.  Some 
.'ire  faid  ver.  4.  to  turn  the  grace  of  God  into  lacivioufntfi  ;  that  If, 
to  abiife  the  dodlrine  of  the  gofpel,  and  the  riiercy  of  God  revealed 
thercb/,  to  encourage  themfelves  in  fin;  wht-nce  to  conchide, 
that  therefore  Jefus  Clirifi:  died  for  all  men,  is  an  imcouth  infer- 
ence :  efpecially,  the  apollle  intimating  that  he  died  not  for  t!  efe 
abufcrs  of  his  grace,  afiirn::ing  that  they  luere  before  of  old  ordaifi- 
ad  to  condemnation;  which  ordination  flandetlj  in  direct  oppof  t;cn 
to  that  love  which  moved  the  Lord  to  fend  his  Son  Chrift  to  procure 
the  falvatlon  of  any.  The  flrength  of  the  procf  licth  in  the  other 
places  which  have  been  already  confidered. 

Proof  lyt/iy  "  Jefus  Chrilt,  by  virtueof  his  death  iliall  be  their 
*' judge;  and  by  the  gofpel,  in  which  they  mi,]ht  have  been 
**  faved,  will  he  judge  them  to  3  fecond  death  :  and  how  can  that 
*'be,  if  he  never  died  the  firft  death  for  them,'  and  if  there  were 
"  not  truth  in  his  gofpel  preached  to  them  ?  Rom.  xiv.  9,  10,  11, 
**  12.   Phil.  ii.  7,  II.  Rom.  ii.  16.   Johnxii.  47,  48,50." 

Anfw.  I.  That  Jefus  Chriftfhall  be  judge  of  all,  and  that  all 
judgment  is  already  committed  to  hinj,  is  confefl;  :  that  it  doth  not 
hence  follow  that  he  died  for  ail,  hath  been  already  declared ; 
unlefs  ye  will  affirm  that  he  died  for  the  devils  alfo,  becaufe  they 
alfo  mud  be  judged  by  him, 

2.  That  all  ihall  be  judged  by  the  gofpei,  even  fuch  as  never 
heard  word  of  it,  is  direftly  contrary  to  the  gofpel ;  for  as  many 
as  have  finned  ivithout  laxuy  fiall  alfo  perijli  without  the  laiv^  and 
as  many  as  have  finned  in  the  law^  Jhall  be  judged  by  the  law, 
Rom.  ii.  12  Every  man  doubtlefs  lliall  be  judged,  ?ccording  to 
the  light  and  rule  which  he  did  or  might  have  enjoyed  j  and  not 
according  to  that  whereof  he  was  invincib'y  deprived. 

3.  That  Chrift  fliould  be  fald  to  die  oniy  the  frft  death  Is  nei- 
ther an  exprefiion  of  the  word,  nor  can  be  collected  from  therce: 
he  died  ths  death  v/hich  vi^as  in  the  cuvfe  of  the  law;  but  of  this 
«nly  by  the  way. 

4.  You  intimate,  as  though  there  v/ere  no  truth  m  t'ne  gofpel 
preached,  unlefs  Chrift  died  for  all ;  when  indeed  there  is  no  afier- 
tion  more  oppofite  to  the  truth  of  the  gofpel.  T  he  places  urged  men- 
lion  Chrift  being  Lord  of  all,  exalttd  above  all,  beirgjudje  of  all; 
judging  men  according  io  the  .cclpel,  that  is,  thole  nun  who  enjoy 
it;   but  how  thev  may  be  ivrelled  to  i:l,e  end  propofed,  I  know  nor. 

Proof  i8th^  ''Eeiievers  are  exhoued  to  contend  for  the  faith 
"  of  this  common  ialvation,  which  v^asonce  delivered  to  ihe  iaints, 
"which  fome  having  heard — oppofe,  and  others  turn  the  rifers  of 
"It  into  wantonnef.s;  and  through  not  heeding,  and  not  walking 
"in  the  faith  of  this  filvaticji,  already  wrought  by  Chrift  for 
"  men,  they  deprive  theirJelves  of,  and  wind  out  ihemfelves  from 
"  thi»t  falvation  wrJch  Ghritt  by  ii's  fjriric  in  Efplicalicrn  of  the 

"  farmer 


^9^  C3;V^72'£772  s  pariicuUriy  anjkerei 

*'  former  hath  wrought  in  them, — and  fo  deprive  themfelves  o/thf 
<*  fwlvation  to  come,  Jude  3.  4»   5-'' 

*'  And  every  of  thefe  proofs  be  plain,  and  according  to  Scrip. 
*'  tiire,  ana  each  of  force  j  how  much  more  altogether  ;  Ibll  juf- 
*'  tifyirg  thefenfe,  that  i  Tim.  ii  6.  and  Heb.  ii  9.  importeth, 
<'  and  the  truth  of  the  piopolition  in  the  beginnivg  ?'* 

Anfvj,  I  can  fee  nothing  in  this  proof , — -bat  only  that  the  fal- 
vationpiirc'iafed  by  Ghrifl,  is  C3.\\ed  common  fahation  ;  which  if 
youco;ic!u;;e  from  thence  to  be  common  to  all,-  you  may  as  well 
conclude  f-j  of  faith  that  it  belongs  to  all,  becaufe  it  is  called  the 
gammon  fJt'i^  Tit.  i.  4.  though  termed,  The  faith  of  Cod*i 
ehii^  verle  i.  Doubtlefs  there  is  a  community  of  believers  ;  and 
that  is  common  amungil:  them,  v»hich  is  extended  to  the  whole 
church  of  G^d.  There  is,  totus  mimdui  ex  tcto  mundo  ;  *  and 
the  common  falvaiion,  is  that  whereby  they  are  all  faved  ;  without 
any  colour  of  that  Grange  common  falvation,  whereby  no  one  is 

laved, —maintained  by  this   diiputer. The  remainder   of  this 

proof,  is  a  fuhiefs  of  words,  fungible  to  the  perfuafion  of  the  au- 
thor  ;  bar,  in  no  fmall  part  of  them,  exceedingly  unfuitable  to  the 
v/ord  of  God,  and  derogatory  to  the  merits  of  Chrifl: ;  making 
the  falvation  purchafed  by  him,  to  be  m  itfelf  of  no  effed  j  but 
left  to  the  willof  fmful,  corrupted,  accurfedmen, — to  make  avail- 
able, or  to  rejecl. 

And  thefe  are  the  proofs,  which  this  author  C3.\h plain^  aJzd  ac- 
cording iQ  the  Scripture^ — being  a  recapitulation  of  almoft  all  that 
hs  hath  faid  in  his  whole  book  ;  at  leaft  for  the  argumentative  part 
thereof,  there  is  not  any  thing  of  v/eight  omitted  ;  and  therefore 
this  chapter  I  fixed  on,  to  return  a  full  and  pundual  anfwer  unto. 
Now,  whether  the  thing  iatended  to  beproved,  'viz,  the  paying  of 
a  ranfom  by  Chrijifor  oil  and  every  7nan^  be  plainly^  clearly  and 
evidefitly  from  the  Scripture  confirmed, — as  he  v/ould  bear  us  in 
hand  ;  or  whether  all  this  heap  of  words,  called  arguments,  reafons 
and  proofs,-^be  not,  for  their  manner  of  exprellion,  obfcure,  un- 
couth, and  ofitimes  unintelligible  ;  for  their  v/ay  of  inference,— 
childiih,.weak and  ridiculous;  in  their  allegations  and  interpre- 
tations of  Scripture, — pervcrfe,  violent,  miitaken, — through  ig- 
norance, hcediefsnefs,  and  corruption  of  judgment, — in  diredop- 
pofiiiontothe  mind  and  willof  God  revealed  therein  j—is  leftta 
the  judgment  of  the  chriftian  reader,  that  Ihall  perufe  them,  wlt.^ 
the  anfwers  annexed. 


CHAP. 


4f  Th?iih,^avjhokvjQrli  (of  believers  gathered)  9Ut  of  t!w 
Tv'icle  wsrid. 


and  Places  of  Scripture  opened.  297 

CHAP.     VII, 

Thersmovaiofoihsr  nmaining  ohje^ionSj  fto-m  renfon, 

TH  E  removal  offome  ufual  fophifms  and  captious  arguments 
of  the  Arminians^  of  late  made  common  and  vulgar, — fliall 
be  the  cJofe  of  our  treatife  ;  and  wind  up  the  whole  controverfy, 
which  hath  drawn  us  with  violence  thus  far.  And  in  this  perform- 
ance. I  fliall  labour  to  be  as  brief  as  polUble;  partly,  becaufe  thefe 
things  have  been  handled  at  large  by  others;  partly,  becaui'e  all 
colour  of  oppofition  to  the  truth  by  us  maintained,  from  the  Scrip- 
tures, being  removed, — all  other  objeftions  will  indeed  naturally 
fink  of  themfelves.  Yet,  becaufe  great  boafting^  and  fwelling 
words  of  vanity  have  been  ufed,  concerning  fome  that  follow,  it 
is  neceifary  that  fome  things  be  faid,  to  iliew  the  emptinefs  of  fuch 
f/ouriflies,  that  the  weakell  may  not  be  intangled  by  them. 

Object.  I.  That  which  we  fliall  begin  withal,  is  an  argument 
o{  a.z  great  fame  and  as  little  merits  as  any  that  in  this  caufe  (or 
indeed  in  any  other  controverfy)  hath  been  ufed  of  late  days;-  and 
it  is  this,  viz  **  that  which  every  one  is  bound  to  believe,  is 
**  true;  but  every  one  is  bour>d  to  believe  that  Jefus  Ghrlft  died 
♦'  for  him;  therefore  it  is  true,  that  Jefus  Chrift  died  for  every 
"  one.**-.  ■■■■Now, 

jfi.  This  is  an  argument  which,  to  diTcover  t'leir  convidion  of 
the  weaknefs  of  the  reft  of  their  arguments,  the  Ar?77i fJi an s  and 
their  friends  never  ufe, — but  withal  they  add  fome  notable  enco-, 
Tniumofk;  with  fome  terms  of  affront  and  threatening  to  their 
adverfaries  ;  in  fo  much  as,  byconfent  on  both  fides,  it  hath  ob^» 
ia.medthena.me  of  the  Remonftrafits  Jcliillei.  Now  truly,  for  my 
part, — as  I  fiiali  not  tranfcribe  any  thing  hither,  out  of  the  many 
full  anfwers  given  to  it  by  our  Divines ;  by  which  this  Achilles^  of 
rather  Goliahy  hath  been  often  caft  to  the  ground  ;  fo  I  heartily 
wifli,  that  the  minyoperous  prolix  anfwers  which  the  boafting  of 
our  adverfaries  hath  drawn  forth, — had  not  got  this  poor  nothing 
more  repute  a  thoufand  times,  than  its  own  ftrengih,  or  any  ad- 
dition of  force  from  the  managers  of  it,  could  have  procured  unto 
it. 

S'jppofing  then,  i.  That  the  term  Z'(?//V'y^,  be  ufed  in  the  fame 
fenie  in  both  propofitions  ;  (for  if  otherwife,  the  fy llogifm  is  falfe 
in  the  form  of  it.)  2.  TY.dilhy  belie'ving^  is  underllood,  aja'virg 
npplication  ofChyifi  to  the  foril — as  held  out  iit  the  provzift  ?  fcr 
to  believe  that  Chrifi:  died  for  me  in  particular,  as  is  afferted  to  be 
the  duty  of  every  one,  can  be  nothing  elfe  but  fuch  a  faving  appli- 
cation. 3.  That  a  ^^//f^/«^  that  Chrifi  died  for  any,  according 
to  the  bufinefs  in  queftion, — mufi:  be  with  reference  to  the  purpofe 
of  the  Father,  and  intention  of  Jefus  Chrift  liimfelf;   for  that  is 

P  p  it 


29B.  OhjcBionypartiadarly  anfuered 

it  which,  with  regard  to  ary  univerfaUiy^  is  by  us  oppofed.* 
4.  That  tlie  term  {every  one)  mufl  relate  unto  ali  n^en  as  confider- 
ed  in  an  alike  condition  /  for  feveral  refpeds  and  conditions  of  the 
Tame  perions,  may  caufe  then)  to  come  under  Teveral  ob'igaticn? 
unto  duties  3+ — now  there  is  no  one  condition  common  unto  ad, 
but  only  the  ftate  of  wrath  and  death,  Eph.  ii.  3.  and  therefore 
every/nan  mult  be  confidered  as  in  that  condirion.™ The  fenfe 
thenof  the  w//;or  propofition,  is  in  film  this,  vit..  *' All  men  iit 
*'  the  world,  as  confidered  in  a  (late  of  wM'ath  and  unregeneracy, 
«'  are  bound  to  believe  (as  before  defcribed)  that  it  was  the  in- 
"  tention  of  God  that  Ghrid  flic iild  die  for  every  one  of  them  in 
tt  particular.'- 

Novv,  not  to  fay  any  thing  to  tlie  fnajor  prcpofitiou,  (which  ytt 
i%  falfe  ;  that  which  men  are  bound  to  believe  in  this  fenfe,  being, 
as  hath  been  obferved  by  many,  neither  true  nor  falfe)  but 
gBod\ )  the  affiimpt'.on  is  abfolutely  falfe,  £nd  hath  not  the  leaft  co- 
lour of  reafon  or  Scripture  to  fupport  it  ;  and  (taking  every  man 
for  every  individual  in  the  world)  when  our  adverfaries  prove  it, 
I  engage  myfelf  to  be  ihtn profelyfe .     For, 

(r.)  Then  mulKome  be  bound  to  believe  that  which  is  falfe  j 
which  cannot  be ;  every  obligation  to  believe  b^ing  from  the  God 
of  truth  ;  novv  it  is  falfe  that  Chrift  died  for  all,  and  every  indivi- 
dual of  human  kind  ;   as  hath  been  before  proved  at  large. 

(2,)  Then  fliould  men  be  bound  immediately  to  believe  that 
which  is  not  revealed,  though  divine  revelation  be  the  object  of  all 
faith;  for  the  Scriptures  do  not  holdout  any  where,  that  Chrifl 
died  for  this  or  that  particular  man  d^sfuch  ;  bui  only  for  finner^ 
jnoefiriitely , — fpecified  to  fome  antecedently  by  God's  purpofe,  and 
canfeqiiently  by  their  own  purchafed  obedience. 

(3.)  Neither  indeed  is  the  iV?f<r«//o«  and  purpofe  of  God  con- 
cerning whicli  we  now  inquire,  propcfed  as  the  objeft  of  the  faith 
of  any,  ^  but  only  his  command,  promifes,  aad  threatening".;  the 

other 

*  Thu?^  the  queftion  here  is  not, — about  believing  a  particular 
intereft  in  the  death  of  Chrift,  upon  the  footing  of  the  promife  j 
by  a  faving  application  of  him  to  the  foul,  as  held  out  therein; 
but  about  bel-evir.g  that  intereit  in  his  death,  upon  the  footing  of  his 
intention — and  the  Father's /•f/r/?5/i/ ;   v/hich  is  the  thing  orpofed. 

t  That  is,  (in  ilie  prefeiit  cafe) — as  to  the  iwt?iediuiehej's  of 
thcfe  obhgaticn^.,  in  the  flated  order  of  duties. 

\  That  is  — God's  intention  that  Clirilt  fliould  die  for  pcrfons  In 
particular,  conies  not  under  the  fpeculative  confiderciiion  of  a  true 
thing — to  be  alfented  unto;  b?ut  the  practical  confiddration  of  a 
good  i\nxi^  to  be  embraced. 

5  That  is, — the  faid  divine //j/^'W/'/o.v  a.T\d  purpof£^  is  not  pro- 
P'ofed  by  thegofpel  unto  the  faith  of  any;  as  a  niatter  which  their 
faithj  v.riPAiiiAttlf  and  at  r;r*t  inil  ance,  has  nny  wi^y  ado  wiih . 


und  Places  of  Scripture  opened.  299 

other  being  left  to  be  collefted,  jind  affured   to  the  roii!, by  an 

experience  and  ienle  of  i'ome  fwcet  infallible  IfTue  and  ciTeft  thereof 
in  the  heart*    (ituaUy  fnjoyed. 

(4*)  Nor  cm  any  command  in  the  Scripture  to  believe,  be  in* 
terpreted  by  the  purpofc  and  intention  of  God;  as  though  the 
ine3nin;rof  itfliouldbe,— God  intented  that  Chrill  fliould  die  for 
thee  in  particular  j   nor  doth  any  promife  contain  that  fenie. 

{5.)  Rclides,  (which  of  itfelt"  is  enough  to  b;-eak  the  neck  of 
this  argument)  all  have  not  any  fuch  object  of  faith  as  Chrifl's 
death,  at  ?.ll  proposed  to  them.  And  how  can  they  believe,  uniefi 
rhty  hear  ?  can  they  be  bound  to  believe  that,  of  which  they  ne- 
ver heard  the  leail  rumour  ?  How  many  millions  of  infants,  and 
others  in  barbarous  nations,  goto  their  own  place  ;  without  hear- 
ing the  leall  report  of  Jefus  Chriil,  or  his  fulferings  for  them  or 
others,  even  in  thele  days  of  the  gcipel  ?  how  much  more  theti, 
before  the  coming  of  Ghrift  in  the  licfli;  when  the  means  of  grace 
were  reftrained  to  one  fmall  nation,  with  fome  few  profelytes^ 
"Were  all  thefe,  are  they  that  remain,— all  and  every  one  bound  to 
believe,  that  Chrifl.  died  for  them  ail  and  every  one  in  particular  ? 
thefe  that  think ib,  are  doubtlefs  bound  to  go  tell  ail  of  them  io  ; 
I  mean  fuch  of  them  as  are  yet  in  the  land  of  the  living.  Js  not 
unbelief  xhegxesii&immwg^m,  where  faith  is  req-ilred,"  John  iii, 
^6  ?  and  yet  doth  not  Paul  prove,  that  many  iliall  oe  darn:;ed  for 
finning  againll  the  light  of  nature,  Rom.  ii.  12?  an  evident  de- 
monftration  that  faith  is  not  required  ofajl,  all  are  not  bound  ta 
believfi.      Bur, 

2dly.  Perhaps  our  adverfaries  will  except, — as  they  muft  ex- 
cept,  if  they  intend  to  have  any  colour  or  ftew  of  ftrength,  Jeft 
unto  this  argument ;  that  they  mean  it  only  inrefped  of  them  who 
are  called  by  the  word,  and  lb  it  is  of  force  ;  to  which  end,  let  it 
be  thus  propofed,  viz.  That  ivhich  evsry  one  called  by  theword^  I0 
whom  the  go/pel  is  preached,  is  bormd  to  believe  ;  a  t?  ne  :  but 
that  Chrid  died  for  him  in  particular,  emery  onefo  called  is  bound 
to  b<ilisve  ;  therefore  it  is  true To  .which  I  anfwer, 

I.    Only  the  laft  exception  foregoing,   13  taken  OxTby  this  re- 
formed 

*  Thefaith  of  God's /7?fe;/r;'o«  and/?//r/»()y^,  ss  to  Chrift's  dv- 
hig  for  a  perfon  in  particular,  —is  the  lame  upon  the  matter,  with 
tiie  faith  of  a  perron'sf/^(^//(;7z  ;  v/hich  noway  belongs  to  faith  as 
j unifying  ;  and  when  this  is  faid  to  be  colkiied — by  an  experience 
and  fenfe  of  fame  fweet  infallible  ijfue  and  efsCi  thereof  in  the 

Ipiart,  andthzii  aljuredtothefoul;  the  meaning  cannot  be, that 

this  ailurance  (or  faith)  is  founded  upon  the  faid  inv/ard  expe- 
rience and  fenfe,  as  its  proper  ground  ; — but  that  faith  is  hereby 
carried  forward  upon  its  objed  in  the  word,  unto  a  believing  of 
everladlng  love — in  tiie  divine  piirpofe  ai:d  intention  towards  the 
perfon, 


300  OhjeBlons  particularly  anjwtrtd, 

formed  argumefits  ;  all  the  reft  ftand  in  their  full  force,  which  ar« 
futficient  to  evert  it.  Moreover,  who  feeth  not, — that  this  very 
reforming  of  the  argument,  hath  made  it  altogether  ufelefs  to  the 
caufe  in  vvliofe  defence  it  was  produced  j  for  if  any  one,  much 
more  the  greatert  p<3rt  of  men,  be  excepted, — whfch  are  now  ex- 
cluded from  the  verge  of  this  argument ;  then  the  geJieral  ranfom 
fails  to  the  ground.  From  the  innumerable  multitudes  ofall^  wc 
are  come  to  the  many  that  are  called  ;  and  doubt  not,  but  that  we 
iliall  inllantly  defcend  tothc/6'it;  that  are  chofen.  Unto  the  ex- 
ception that  that  which  is  true  in  refpeCi  of  them  to  whom  it  is  pro- 
p(\Jed,  would  alfo  be  true  in  refpeCt  of  all — if  it  Jhoida  be  propofed 
io  them  ;  I  anfwer  by  the  way, 

(i.  )  That  the  argument  is  to  be  taken  from  the  fcriptural  obli- 
gation to  believe;  and  can  be  extended  no  further^  than  that  is  ac- 
tually extended. 

(2.)  That  it  is  no  fafe  difputing  of  what  would  be,  cr  fliould 
be, — if  things  v/ere  not  as  God  hath  appointed  or  ordained  them. 
We  fee  the  will  of  God  for  the  prefent  j  neither  are  we  tofuppofe^ 
r. — {o  as  to  make  our  fuppofal  a  bottom  for  any  arguments,  that  they 
could  have  been  otherways  difpofed. 

(3.)  That  if  the  ^o/p^/ fliould  be  preached  to  all  the  world,  or 
all  in  the  vv'orld,—  this  is  all  the  mind  and  will  of  God,  that  would 
or  can  in  general  be  fignified  to  them  by  it  :  He  that  believeth  and 
is  baptized Jlial I  befa'scdy  but  he  that  b.'lieveth  not  jhall  be  damned  ; 
or  that  God  hath  concatenated  and  knit  thefe  tv/o  things  together, 
faith  AvAfalvation  s  fo  that  whofoever  will  enjoy  the  latter^  mult 
practife  the  former.  If  the  gofpei  fliould  now  be  preached  to  the 
Turks  and  Indians^  and  they  fliouid  rejeft  it  5  certainly  they  fliould 
be  damned, — for  not  believing  that  which  they  were,  upon  the 
preaching  of  it,  bound  to  believe.  Now  what  is  this?  that  Chrifr 
d\ed  for  every  one  of  them  in  particular?  no,  doubtlefs  !  but 
this  ;  there  is  no  narne  under  Heaven  whereby  men  mufl  befaved^ 
but  only  the  name  ofChrift  made  known  to  them  in  the  gofpei  i  and 
that  they  muft  perifli,  for  rejecting  the  counfel  and  wiidon  of  God 
tj  fave  finners  by  the  blood  of  Jefus;  for  not  believing  the  neceility 
oi  3.  Redeemer^  and  that  Jefus  of  l^azareth  is  that  Redeemer  ;  — 
according  to  his  own  word  to  the  Jev/s ;  Jf  ye  believe  not  that  I  am 
he^  ye  flail  die  in  your  fns  ;  as  indeed  the  peculiar  infidelity  of 
that  people,  was  their  not  beleiving  him  to  be  their  Mefliah,  whom 
they  fa \v  to  be  declared  to  be  the  Son  of  God  with  power.  The 
not  believing  thefe  things^  v/ould  be  the  foul-damning  infidelity  of 
fuch  obfl:inate  refufers,  to  come  in  upon  the  call  of  the  gofpei;  and 
not  a  refufing  to  believe  that  Chrirt:  died  for  every  one  of  them  in 
particular;  which  could  not,  by  the  rule  of  the  gofpei,  be  pro- 
pofed unto  them ;  and  which  they  never  come  fo  far  as  to  queftion, 
(cr  elleem. 

a.  Still  then  wc  deny  the  minor  piopofition  of  the  reduced  fyl- 

logifm;. 


and  Places  of  Scripture  opined,  301 

logifm  ;  and  that  parti/  for  the  reafons  before  produced  ;  partly 
for  thefe  fubjohied. 

(1.)  They  to  whom  the  gofpel  Is  preached,  are  bound  to  believe 
with  that  faith  which  is  required  to  juflification  :  Now  this  is  not  a 
full  perfuafion  that  Chrift  died  for  any  one  in  particular,  in  the  in- 
tention and  purpofe  of  God  j  which  revealcth  not  the  ubjed  of  juf- 
tiiication,   nor  the  way  whereby  a  fmnermay  bejuftified.^ 

(2.)  Becaufe  there  is  an  order,  natural  in itfelf,  and  eiUblilhed 
by  God*s  appointment,  in  the  things  that  are  to  be  beUeved  j  fo 
that  until  fome  of  them  are  believed,  the  reft  are  not  required. t 
A  man  is  not  commanded,  nor  can  be  reafonably,  to  get  to  the 
top  of  a  ladder,  bylkipping  all  the  lower  rounds,  [t  is  necefTary 
then,  [i.]  To  repent,  and  believe  the  gofpel  to  be  the  word  of 
God,  to  contain  his  will;  and  that  y^z^f  C/zr//?  therein  revealed, 
is  the  wifdom  and  power  of  God  unto  falvation.  [2.]  To  believe 
that  there  is  an  infeparable  coniieftjon  by  God's  apptautment,  be- 
tween faith  and  falvation  ;  gofpel-faiih  carrying  a  finner  quite  out 
ofhimfelf,  and  from  off  his  own  righteoufnefs,  [3]  That  there 
be  a  particular  convidlion  by  the  Spirit,  of  the  necellity  of  a  Re- 
deemer— to  their  fouls  in  particular,*  whereby  they  become  weary, 
heavy  laden,  and  burdened.  [4.]  That  there  be  a  lerious  full 
recumbency,  and  rolling  of  the  foul  upon  Chrift  in  the  promife  of 
the  gofpel,  as  an  all-fuHicient  Saviour,  able  to  deliver  and  fave 
totheutmoft,  them  that  come  to  God  by  him;  ready,  able,  and 
willing,  through  the  precioufnefs  of  his  blood  and  fufficiency  of 
his  ranfom,  to  fave  every  foul  that  fliall  freely  give  up  itfelf  unto 
him  for  that  end ;  amongfl:  whom  the  perfon  is  refolved  to  be. 
And  in  doing  of  all  this,  there  is  none  called  on  by  the  gofpel  once 
to  inquire  after  the  purpofe  and  intention  of  God,  concerning  the 
particular  objects  of  the  death  of  Chrift  ;,  every  one  being  fully 
alTured,  that  his  death  fliall  be  profitable  to  them  that  believe  in 
him  and  obey  him.     Now, 

(3.)  After  all  this,!   and  not  before,  it  lies  upon  a  believer  to 

aiiure 

-if  There  feems  to  have  been  a  miftake  in  thelirft  printingof  this 
claufe  ;  and  that  it  Ihould  run, — which  is  not  revealed  to  ?he  object 
of  juflification^  or  in  tha  wayiv  here  by  a  finner  may  hejuflified. 

t  That  is,  'are  not  immediately  required,  in  the  order  of  duty ; 
as,  {uppofing  a  man  required  to  get  up  to  a  certain  height  at  the  top 
of  a  ladder,  he  is  not  required  to  be  immediately  at  the  top;  but 
to  proceed  thereunto,  by  the  lov/er  fteps. 

\  The  feveral  fteps  of  faith  before-mentioned,  are  not  to  be 
taken  as  /o  many  faiths,  of  different  degrees;  but  as  all  one  faith-, 
nor  is  it  to  be  underftood,  that  faving  faith  proceeds  in  thele  fteps 
by  a  diftinft  gradation,  or  one  after  another,  in  the  order  of  time; 
butthat  all  the/e  fteps  are  materially  included,  in  that  one  adl  of 
faith,  whereby  it  clofes  v/ith  Chrift  for  >uftiiica;icn. 


^02  GhjcBions  particularly  anfwered, 

afrured  his  foul,  (according  ashe  finds*  tli€  fruit  of  the  death  of 
Chrift  in  him  and  toward!  him)  of  the  good  will  and  eternal  love 
of  God  lo  him,  in  fending  his  Son  to  die  for  him  in  particiilar. 
V/hat  a  prepofterous  courfe,  and  hov  oppofite  to  the  rule  of  the 
golp^:!,  were  it ;  to  ci!l  upon  a  man  to  helieve,  that  it  was  the  in- 
tenrion  and  purpoie  of  God  that  GhrifL  fiiould  die  for  him  in  partl- 
cuiar,  and  delire  him  to  ai]ur^  his  foul  thereof ;  before  lie  be  con- 
vinc-ed,  either  [i.J  of  the  truth  of  the  gofpel  in  general;  or  [2. J 
that  faith  is  the  ovAy  way  of  falvation  j  or  [3  ]  that  himfeif  fcand- 
eth  in  need  of  a  Saviour  ;  or  [4.]  that  there  is  enough  in  Chrift  to 
five  and  recover  him,  if  he  give  uphimfelf  unto  him  in  his  own 
way  ?  Now  it  is  mod  apparent,  that  it  is  only  fuch  as  thefe?,  that 
are  boundt  to  believe  that  whereof  we  difcourfe. 

3i/y.  The  argument  then  muft  be  once  again  reform-ed ;  and 
thus  propofed,  viz,  "  That  which  every  one,  convinced  of  th© 
*'  neceility  of  a  Saviour,  and  of  the. right  way  offalvaiion,  hun- 
<^'  goring,  thlrfting,  and  panting  after  Jefu3  Ghriit,  as  able  alone 
*<  to  give  him  refreiliment,  is  bound  to  believe  ;  is  true  ;  bu^ 
^'  every  fuch  a  one  is  bound  to  believe,  that  Ghrill:  died  forLim  in 
<*  particular;  therefore  it  is  true."  And  fome  grant  the  whole; 
without  any  prejudice  to  the  caule  we  have  undertaken  to  defend. 

It  is  moll  apparent  then,  i.  That  all  that  are  called  by  the 
word,  are  net,  in  what  f:ate  or  condition  faever  they  continue, 
bound  to  believe  that  Chrifl:  died  for  them  by  name;;  but  only 
fuch  as  are  fo  qualified  as  before  dsicribed.  2 .  That  the  precepjt 
o^Lbills-oing,  with  fiduciary  coulidence,  that  Chrifl  di«d  for  any 
in  particular,  is  not  propofed,  nor  is  obligatory,  to  aU  that  -are 
called;  norlsic  in  the  not  performance  of  it  any  otherwife  a  fin, 
but  as  it  is  in  the  root  and  habit  of  unbelief,  or  not  turning  to  God 
in  Chrift  for  mercy. 5      3.    That  no  reprobate  for  whom  Chrift 

died 

*  That  is,  finds  it  by  faith,  in  its  exercife  before  defcribed- 

t  That  is,  bound  to  believe  fo  immediately^  according  to  tha 
fluted  order  of  duties. 

t  That  is,  are  not  bound  to  believe  this,  with  reference  to 
God'sj>?^rDr//e?  and  intention  ;  as  if  the  faith  of  Ghnft's  having  in^ 
tentlonilly  died  for  them,  could  connO:  with  a  continuing  in  their 
natural  ellate;  or  as  if  fuch  a  perfuafion  belonged  to  jurdfying 
faith;  cr  as  if  that  perfuafion  were  required  and  attainable  any 
otherwife,  than  according  to  the  order  of  duty  before  declared. 

5  It  is  to  be  remembereu  here,  as  the  author  has  before  adver^ 
tifed,  thsthe  is  only  fpeakingof  Clirift's  having  died,  .[according 
to  the  Father^s  pf^r^o/L'  and  his  own  intention^  for  any. in  parti- 
cular ;  and  the  precept  of  believing  tliis  (he  declares)  //  not  pro- 
pofed, nor  ckligatory  to  all  that  are  called;  as  to  which,  fee  the 
foregicng  note.  But  the  not  bjlievif2g  of  this,  is  acknowledged  t.p 
be  their  yi/z;  as  it  is  in  tlie  roQi  and  habit  of  imbslief.s  iliftt  is,  it-i? 


afrd  Places  of  Scripture  opened.  303 

iJied  not,  fllall  be  condemned  for  not  believing  that  Chnfl:  died  for 
him  in  particular,  whicii  is  not  tru£  .;  bat  for  iioi  believing  tLcfe 
things  wherennto  he  was  called,  before  related,  whicli  are  all  moft 
true,  and  that  in  reference  to  him.  4.  THat  the  coi-ninand  of  be- 
lieving in  Chrili,  which  is  efpecially  urged  as  given  unto  all,  is 
not,  in  that  particular  contended  about,  obligatory  unto  un>  p  but 
upon  fuhilling  of  the  conditions  thereto  requirtd.*  5.  To  be. 
lieve  on  the  name  of  Jefus  Chrill,  which  is  the  command,  i  joha 
iii.  23.  is  not  ro  believe,  that  it  was  the  intention  of  God  that 
Ghriftfliould  die  for  us  in  particular;  but  to  rell  upon  him  for  LiU 
vation,  aslfa.  1.  10.  Neither,  6.  is  iheiettiraony  of  God,  to 
\Vhich  we  ought  to  fet  our  fealthat  it  is  true,  any  other  but  this  : 
he  that  hath  the  Son  hath  lift;,  but  he  that  hath  not  the  Sou  of  Cod 
hath  71  ot  life ^  i  John  v.  12.  which  reprobates  diftelieving Sinners, 
who  do  what  in  them  lies  ro  make  God  a  liar;  and  arejuftly  con- 
demned for  it. — He  that  defireth  to  fee  more  of  this  argument,  let 
him  confuk,  if  he  pleafe,  Pifcator^  Pdrkim,  Tu::JJc,  Synod  cfDort, 
Moulin^  BaroniuSy  Rtitherford^  Spanhemius,  Amefms^  </yc. 

Object.  II*  *'  That  dodrine  which  rills  the  minds  and  fouls  of 
'«  poor  miferable  finners,  with  doubts  and  fcruples  whether  they 
*<  ought  to  believe  or  not,  when  God  calls  themthereunto;  cannot 
<«  be  agreeable  to  the  gofpel ;  but  this  doth  the  doctrine  of  the  par- 
♦'  ticularity  of  redemption  ;  it  fills  the  minds  of  finners  witli  fcru- 
<'  pies  and  fears  v/hether  they  may  b3lieye  or  not,  and  that  becaufe 
''  they  are  uncertain  whether  it  v;as  the  intention  of  God  that 
<*•  Chrin.  Ihould  die  in  particular  for  them  or  not,  feeing  it  is  {up^ 
"  poled  he  died  not  for  all  but  only  for  his  ele^fl ;  whereupon  the- 
*'  foul,  when  it  is  called  upon  to  believe,  may  jufcly  t'ill  aquefiion- 
*^  ing,  wheJhether  it  will  be  available  or  not  for  him  fo  to  do,  and 
<*  v/hether.  is  will  be  his  duty  or  not,  feeing  he  knoweth  not  v/he- 
*'  ther  Ghrift  died  for  him  or  not/' 

Anftv.  ijl.  That  fcruples,  doubts,  ancf  fears,,  the  proper  iflue 
of  unconquered  remaining  unbelief,  will  often  arife  in  the  hearts 
of  finners,  fometimes  againft,  u»metim.es  taking  occalion  from  the 
truth  of  the  gofpel,  is  too  evidei-t  upon  txperientej  all  the 
quefcion  is,  whether  the  dodrine  iiielf  fcrupled  or  Oumbled  at,  do 
of  hfelf  in  its  ov;n  nature  give  c^ufe  theret<',  unto  thofe  who 
lightly  perform  their  duty  ;   or  whether  aii  thofe  fears  and  fcruples 

bs 

their  fm  ;  yet  not  immediately  ;  but  in  the  way  of  its  being  more 
imniedfatily  ihe'iY  Cm^  that  they  m^kenot  ofwDirg  applicatiou  cf 
Chrift  by  faith  as  he  is  held  out  in  th'i  p'07vife^  according  to  what 
is  before  fet  forth 

*  It  is  alio  to  be  remembered  here,  as  the  author  has  before  de- 
clared, that  he  fpeaks  not  of  any  couditivm^  with  refped  to  God's 
puipofe  and  inteniion  of  things  ;  but  only  withr«fpect  t»  the  cou- 
2iexicn  and  order  of  tne  iljings  themf^h  tt5. 


304  Olje&ions  particularly  anjwered, 

be  the  natural  product  and  iffue  of  corruptioin  and  unbelief;  fetting 
up  themfelves  agalnfl:  the  truth  as  it  is  in  Jefus.  The  firfl  we  deny, 
concerning  the  dodrine  of  the  particularity  of  effectual  redemp- 
tion :   the  latter,   God  alone  can  remedy. 

2dly.  This  objection  fuppofeth,  that  a  man  is  bound  to  know  and 
be  perfuaded,  (that  Is,  to  believe)  that  Jefus  Chrifl  died  by  the 
appointment  of  God  for  him  in 'particular,  before  he  believe  in 
Jefus  Ghjrift  ;  nay  this  they  make  the  bottom  of  their  argument, 
that  men,  according  to  our  perfuafion,  may  fcruple  whether  they 
ought  to  believe  or  not ;  becaufe  they  are  not  affured  before,  that 
Chrifl  died  for  them  in  particular,  by  the  defignation  and  appoint- 
ment of  God.  Nov/,  if  this  be  not  to  involve  themfelves  in  a 
plaiii  contradiction,  I  know  not  what  is ;  for  what,  I  pray,  is  it 
according  to  Scripture,  for  a  man  to  be  affured  that  Chrifl:  died  for 
him  in  particular  ?  is  it  not  the  very  higbefl:  improvement  of  faith  ? 
doth  it  not  include  a  fenfe  of  the  fpiritual  love  of  God,  died  a- 
broad  in  our  hearts?  isit  not  the  top  of  the  apoftle's  confolation, 
Rom.  viii.  34,  35?  and  the  bottom  of. all  his  joyful  affurance, 
Gal.  ii-  20  ?  So  that  they  evidently  require,  that  a  man  muft  be- 
lieve before  he  do  believe  j  that  he  cannot  believe,  and  fli all  ex- 
ceedingly fear  wliether  he  ought  to  do  {o  or  not  j  unlefs  he  believe, 
before  he  believe*  Methinks  fuch  a  removing  of  fcruples,  were 
the  ready  way  to  intangle  doubting  confciences,  in  further  inextri- 
cable perplexities. 

2,dly.  We  deny  that  a  perfuafion  that  It  was  the  will  of  God  that 
Chrifl  Hiauld  die  for  him  in  particular,  either  is  or  can  be  any 
way  neceffary,  that  afmnerbe  drawn  to  believe;  for  confidering 
Unners  as  fuchy  whcfe  duty  it  is  to  believe;  the  call  of  Chrifl:, 
Matth.  ix.  28.  Ifa.  Iv.  r.  the  command  of  God,  i  John  iii.  23. 
the  promife  of  life  upon  believing,  with  the  threatening  againft 
unbelief,  John  iii.  36.  the  all-fuificiency  of  blood  of  Chrifl:  to 
fave  all  believers,  A6ts  xx.  21.  Ephef.  v.  2.  the  affured  ialvation 
of  all  believers  without  exception,  Mark  xvi..  16.  and  the  like, 
are  enough  to  remove  all 'doubts  and  fears,  and  are  all  that  the 
Scripture  holds  out  fcr  thatpurpofe. 

4thly.  That  peafuafion  which,  i.  afferts  the  certainty  of  fal- 
vation  by  the  death  of  Chrifl:,  unto  all  believers  whatfoever;  2. 
affirms  the  command  of  God  and  the  call  of  Chrifl  to  be  infalli- 
bly declarative  of  that  duty  which  is  required  of  the  perfon  com* 
manded  and  called,  which  if  it  be  performed,  vvill  be  be  affuredly 
acceptable  to  God,  3.  holds  out  purchafed  free  grace,  to  all  dif- 
treffed  and  burdened  confclences  in  general ;  4.  difcovers  a  foun- 
tain of  blood,  all-fufficient  to  purge  all  the  fin  of  every  one  in  the 
world,  that  will  ufe  the  appointed  means  for  coming  unto  it  ;  that 
doitrini,  I  fay»  cannot  pofllbly  be  the  caufe  of  any  doubt  or  fcru- 
ple in  the  minds  of  convinced  burdened  finners,  v>'bether  they 
ought  to  bdleve  or  not  >  now  all  this  held  forth,  by  the  doctrine 

of 


end  Places   of  Scripture  opened,  305 

of  particular  effedlual  redemption,  in  the  dilpenratloii  of  the  gof- 
pel  ruit4ble  thereto. 

Sthly.  I  fliali  then  let  go  this  objeftlon,  w  ithout  further  purfult  j 
only  attended  with  this  query,  viz.  What  is  it  that,  according  to 
the.  authors  of  wiiverfal  redemption^  men  are  bound  to  believe  5 
when  they  know  beforehand,  that  Chrift  died  for  them  in  particii- 
iar?  A  perlualion  of  the  love  of  God  and  good  will  of  Cliriil,  it 
cannot  be,  that  they  have  before-hand,  John  iii.  16.  Rom.  v.  8. 
Nor  can  it  be  a  coming  to  God  by  Chrift,  for  the  enjoyment  of  the 
fruits  of  his  death;  for  what  is  that,  I  pray?  There  are  no  imme- 
diate fruits  of  the  death  of  Chrift,  according  to  them^  but  what 
are  common  to  all ;  which  may  be  damnation  as  well  as  falvation ; 
for  jnore  are  damned  than  laved  ;  infidelity  as  well  as  faith,  fer- 
tile moft  are  unbelievers.  As  the  immediate  fruits,  then,  of  the 
death  of  Chrift,  can  be  nothing  but  that  which  is  common  to  them 
with  thofe  that  perilh,  plainly,  their  faith  in  Chrift  will  at  length 
appear  to  be  Socinian  obedience. 

There  be  three  things  that  remain,  about  which  there  is  no  fmall 
contention  J  all  of  them,  things  in  themielvcs  excellent  and  valu- 
able; and  each  laid  claim  to,  by  the  feveral  perfualions  concern- 
ing which  we  treat;  but  with  inch  an  unequal  plea,  that  an  ealy 
judgment  might  ferve  to  decide  the  controverfy.  No  w  thele  are, 
the  exaltation  of  God's  free  grace^  the  merit  of  Chrift,  and  the 
confolation  of  our  fouls;  let  us  confider  them  in  order,  and  let 
each  perfuafion  take  its  due. 

OsjECT.  III.  For  the  fh"ft,  or  the  exaltation  of  God's  free 
graces  I  know  not  how  it  comes  to  pafs,  but  fo  it  Is, — men  have 
entertained  a  perfuafion,  that  the  opinion  of  univerfal  redemptioJi 
ferveth  exceedingly  to  fet  forth  the  love  and  free  grace  of  God  ; 
yea  they  make  free  grace,  that  glorious  expreliion,  to  be  nothing 
but  that  which  is  held  forth  in  this  their  opinion,  'vi-z.  that  God 
ioveth  ally  and  gave  Chrift  to  die  for  ally  and  is  ready  to  fave  all, 
if  they  will  co}7te  to  him.  Herein,  fay  they,  is  free  grace  and 
love  magnified  indeed  ;  this  is  the  unlverfallty  of  free  grace,  and 
fuch  other  flouriihing  exprellions;  whereas  the  contrary  opiniou 
chains  up  the  love  and  grace  of  God  to  a  few. 

Bat,  ijl.  ftay  a  little ;  what  I  pray  is  this  your  grace,  free 
grace,  that  is  univerial?  Is  it  the  grace  of  election?  truly  no; 
God  hath  not  chofen  fl//  to  falvation,  Rom.  ix.  ii,  12,  Ephef.  j» 
4.  Rom.  viii.  28.  Is  it  the  grace  of  effectual  vocation?  noneitherj 
doubtlefs  that  it  cannot  be;  for  vjhom  God  ealls^  he  alfo  jiijlifieth^ 
a'ldgUrifies,  Rom.  viii.  30.  and  xi.  25,  26,  29.  nay  all  have  no? 
been,  a// are  not  outwardly  called,  Pfal.  cxlvii.  19,  20.  Rom.  x. 
I  4«  Is  it  the  grace  of  cleaning  and  fanaification  ?  why  ;  are  all 
purged,  are  all  v/aflied,  in  the  blood  of  Jefus  ;  or  it  is  the  church 
only,  Ephef.  v.  25,  26,  27?  Some,  fare,  are  defiled  ftil],  Titus 
i*  15'  f»^th  is  th«  principle  of  the  heart's  purincii6;onj  and  all  men 


306  'Objt^ions  parikularly  anfwere'd, 

have  not  faith.  Is  It  the  grace  of  juftification;  the  free  lore  an4 
mercy  of  God,  in  pardoning  and  accepting  finners  ?  but,  friends  i 
is  thisuniverfal?  are  all  pardoned,  are  all  accepted;  fee  Rom.  I. 
17.   and  iii.  22.    and  v.  i.      Is  it  tire  grace  of  redemption  hi  the 

blood  of  Chrifl:  ?   fee,   I  pray,   Rev.  v.  9 What  then  is  this  your 

univerfal  free  grace  ?  is  it  not  univerfally  a  figment  of  your  own 
brains ;  or  is  it  not  a  new  name  for  that  ©Id  idol  freewilP.  is  it  not 
deftruclive  to  free  grace,  in  every  branch  of  it?  doth  it  not  tend 
to  the  everffon  of  the  whole  covenant  of  diftinguifliing  grace;  evi- 
dently denying,  that  the  conditions  thereof  arc  wrought  in  any  of 
the  fcederates,  by  virtue  of  the  promife  of  the  covenant? 

Are  not  the  two  great  aims  of  their  free  grace,   to  mock  God, 
and  exalt  themfelves  ?   Do  not  they  propofe  the  Lord,  as  making  a 
pretence  of  lave,  goodwill,  free  grace  and  pardon,  unto  all  j   yet 
never  once  acquainting  incomparably  the  greateft  number  of  them, 
with  any  fuch  love  or  good   vrill  at  all ;   although  he  know  that, 
without  his  effecting  of  it,  they  can  never  come  to  any  fuch  know- 
ledge.— As  for  thofe  that  are  outwardly  called  to  the  knowledge 
of  thefe  things ;    do  they  not,   by  their  univerfal  grace,  feign  the 
Lord  to  pretend  that  he  loves  them  all,  has  fcnt  his  Son  to  die  for 
them  all,   and  lo  defire  that  they  all  may  be  faved;   yet  upon  fuch 
a  condition,  as  without  him  they  ean  no  more  effect  than  to  climb 
to  Heaven  by  a  ladder,  which  yet  he  will  not  do  ?  Do  not  they 
openly  make  God  to  fay,  fuch  is  thii  my  hve^  my  iini'verfal  grace ^ 
that  by  it  I  will  freely  love  them  ;  I  dare  joyfully  embrace  them  in 
all  things y  but  only  that  which  will  do  them  good  ?    Would  they  not 
affirm  him  to  be  a  grofsly  counterfeiting  hypocrite,  that  fliould  go 
to  a  poor  blind  man  and  tell  him, — Alas,  poor  man!  I  pity  thy 
■€afe,   I  fee  thy  want,  I  love  thee  exceedingly;  open  thine  eyes, 
and  I  will  give  thee  an  hundred  pound-s  ?  and  dare  they  aflign  fuc'fe 
a  deportment,  to  the  moft  holy  God  of  truth?   Is  their  univerfal 
grace,  then,  any  thing  but  a  mock?   Did  that  ever  do  good  to  any, 
as  to  falvation,  which  is  common  to  all  ?   Are  they  not  the  two 
properties  of  the  grace  of  God  in  the  Scripture,  that  it  is  difcriml- 
nating  and  effectual  ?    and  is  not  their  grace  any  thing  elfe  but 
thefe  ?   Let  it  be  granted,  that  all  is  true  which  they  fay  concerning 
the  extent  of  grace  ;   is  it  fuch  grace,  as  that  ever  any  foul  was 
faved  by  it ;   why  I  pray  then  are  not  all?   They  will  fay,  becaufe 
they  do  not  believe;   fo  then,  the  beflowlng  of  faith  is  no  part  of 
this  free  grace.— -And  here  is  your  fecond  aim ;  even  to  exalt  your- 
felves,    and  your  freewill,    in  the   room  of  grace;    or   at  leafl 
leaving  room  for  it  to  come  in,  to  have  thcrjpeft  fliare  in  the  work 
of  falvation,,^  viz.   in  believing  itfelf,  that  makes  all  the  reft  pro- 
fitable. 

See  now,  >^at  your  univerfallty  of  free  grace  leads  and  tends 
to;  are  notiihe  very  terms  oppofite  to  one  another  ?  In  a  word,  to* 
bring  in  reprobates  to  ba  objefts  of  free  g^ce,  you  deny  the  free 

grace 


dnd  Places  of  Scripture  openea*,  go/ 

grase  of  God  to  the  elecl:;^  and  to  make  it  univerial,  you-deny  U 
tobeeffcdlual;  that  all  may  have  a  iharc  of  it,  they  deny  any  to 
be  faved  by  it;   for  i'aving  grace  muft  be  reftrained. 

2dly.  0\\  the  other  fide ;  in  what  one  title,  I  pray  you,  doth  the 
doctrine  of  the  eifeclual  redemption  of  God's  elecl  only,  in  th« 
blood  of  Jefus,  impair  the  free  grace  of  God?  Is  it  in  it2  freedom} 
why,  we  fay  it  is  fo  free,  that  if  it  be  not  altogether  free,  it  is  no 
grace  at  all.  Is  it  in  its  etficacy  ?  vvhy,  we  fay  that  by  grace  we 
are  faved ;  afcribing  the  whole  work  of  aur  recovery  and  bringing 
to  God,  'mfoh'du7?i,  thereto.  Is  it  in  its  extent  ?  we  affirm  it  to 
be  extended  to  every  one  that  is,  was,  or  ever  fnall  be  delivered 
from  the  pit.  It  is  true  we  do  not  call  grace  that  goeth  into  hell, 
free  grace  in  a  gofpel  notion  j  for  Vve  deem  the  free  grace  of  God 
fo  powerful,  that  wherever  it  hath  designed  and  chojen  out  itfelf 
a.  fubje<a,   it  brings  God  and  Ghrifl  and  falvation  with  it  to  eternity. 

But  (fay  ye)  you  do  not  extend  it  unto  all;  you  tie  it  up  to  a 
few.  Well,  De  tiio  largitor^  puer;  is  the  extending  of  the  love 
and  favour  of  God,  in  our  power?  hath  he  not  mercy  on  whom  he 
will  have  mercy,  and  doth  he  not  harden  whom  he  will  ?  Yet,  do 
not  we  affirm  that  it  is  extended  to  tlie  univerfajity  of  the  faved 
ones?  fliould  we  throw  the  children's  bread  to  dogs?  Friends, 
we  believe  that  the  grace  of  God  in  Chrift,  worketh  faith  to  every 
one,  to  whom  it  is  extended;  that  the  conditions  of  that  covenant 
which  is  ratified  in  his  blood,  are  all  elfectually  wrought  in  the 
heart  of  every  covenanted  perfon;  that  there  is  no  love  of  God, 
that  is  not  eiFedual;  that  the  blood  of  Chrift  was  not  Ihed  in  vain ; 
that  of  ourfelves  we  are  dead  in  trefpajfes  andfms,  and  can  do  no- 
thing but  what  the  free  grace  of  God  worketh  in  us  ;  and  there- 
fore we  carmot  conceive,  that  It  can  be  extended  to  all.  For  you, 
who  affirm  that  millions  of  thofe  that  are  taken  into  a  new  cove- 
nant of  grace,  do  pcrilh  eternally,  that  it  is  left  to  men  to  believe, 
that  the  will  of  God  may  be  fruilrate  and  his  love  ineffectual,  that 
u'e  diflinguiih  ourfelves  one  from  another  ;  you  may  extend  it  whi- 
ther you  pleafe;  for  it  is  indifferent  to  you  v/hether  the  objedls  of 
it  go  to  heaven  or  to  hell. 

But  in  the  mean  while,  I  befeech  you,  friends!  give  me  leave 
to  queftion,  whether  this  you  talk  of,  be  God's  free  grace,  or  your 
fond  figment  ?  his  love,  or  your  wills  ?  For  truly,  for  the  prefent, 
it  feems  to  me  th«  latter  only.  But  yet  our  prayers  fliail  be,  that 
God  would  give  you  infinitely  more  of  his  love,  than  is  contahied 
in  that  ineffectual  univerfal  grace  wherewith  you  fo  flourifh  ;  only 
we  fiiall  labour,  that  poor  fouls  be  not  feduced  by  you,  with  the 
fpeclous  pretences  of  gree  grace  to  all;  not  knowing  that  this  your 
free  grace,  is  a  mere  painted  cloth,  that  will  give  them  no  aiiift- 
ance  at  all,  to  deliver  them  from  that  condition  wherein  they  arc, 
but  only  give  them  leave  to  be  laved,  irLliey  can;  whereas  they 
are  ready,  by  the  name  you  have  given  to  the  brat  of  your  own 

brain. 


jo8  ObjiSiions  particulariy  anfwtred^ 

brain,  to  fuppofe  you  intend  an  eiTedlua]  almiglity  faving  grace,  that 
will  cei'tainlj  bring  all  to  God  to  whom  it  is  extended,  of  which  they 
have  heardin  the  Scripture;  whilfl  you  laugh  in  your  flcevcs,  to 
think  how  fimply  thefc  poor  fouls  are  deluded  with  that  empty 
Ihew;  the  fubftance  whereof  is  this,  'uiz.  go  your  ways,  be  faved 
if  you  can,  in  the  way  revealed,      God  will  not  hinder  you. 

Object.  IV,  Each  party  contefts  about  the  exaltation  of  the 
7nerit  of  Chrifl ;  for  io  ar«^their  mutual  pretences.  Something  hath 
been  faid  to  this  before;  fo  that  now  I  fliall  be  brief.  Take  theft 
only  a  fliort  view  of  the  difference  that  is  between  them,  where 
each  pretends  to  exalt  the  merit  ofChrifi,  in  that  which  is  by  the 
other  denied ;   and  this  plea  will  fuddenly  be  at  an  end.      And 

ift.  There  is  but  one  only  thing,  that  concerns  the  death  of 
Clirifl,  in  which  the  authors  of  x\\t  general  ranfom  are  upon  the  af- 
iirmative;  and  Avhereby  they  pretend  to  fet  forth  the  excellency  of 
his  death  and  oblation,  viz.  that  the  benefits  thereaf  are  extended 
unto  all  and  every  one  :  whereas  their  advcrfarics  flraitcn  it  unto 
a  few,  a  very  few,  none  but  the  elect ;  which,  they  fay,  is  deroga- 
tory to  the  honour  of  the  Lord  Jefus  Chrifl.  And  this  is  that, 
wherein  they  pretend  fo  exceedingly  to  advance  his  name  and  me- 
rit ;  above  the  pitch  that  they  aim  at,  who  affert  the  effectual  re- 
demption of  the  elecl  only.  The  truth  is,  the  meafure  of  the 
honour  of  Jefus  Chrift,  is  not  to  be  afligncd  by  us  poor  worms  of 
the  duft ;  that  he  takes  it  to  be  honour,  which  he  gives  and  a- 
fcribes  unto  himfelf ;  and  nothing  elfe.  He  hath  no  need  of  our 
lie,  for  his  glory  ;  fo  that  if  thii  did,  in  our  eyes,  feem  for  the 
exaltation  of  the  glory  of  Chrifl;  yet  arifmg  from  a  lie  of  our  ow» 
hearts,  it  would  be  an  abomination  unto  him.  Moreover,  we  deny 
that  this  doth  anyway  ferve  to  fet  out  the  nature  and  dignity  of 
the  death  of  Chrifl;  becaufc  the  extent  of  its  efficacy  to  all,  (if 
any  fuch  thing  fliould  be)  doth  not  arife  from  its  own  innate  fuf- 
liciency;  but  from  the  free-pleafure  and  determination  of  God; 
which,  how  it  is  enervated  by  a  pretended  unirerfality,  was  be- 
fore declared.  The  value  of  a  thing  arifeth  from  its  own  nature, 
fufEciency  and  worth,  unto  any  purpofe  whercunto  it  i^  to  be  em- 
ployed ;  which  the  maintaincrs  of  effcdlual  redemption,  do  affert 
in  the  death  of  Chrifl,  to  be  mitfh  above  what  any  of  their  advcrfa- 
ries  afcribe  unto  it. 

^.dly.  Should  I  now  go  about  to  declare,  in  how  many  things 
the  honour  of  Chrill,  and  the  excellency  of  his  death  and  pafTion, 
with  the  fruits  of  it,  is  held  forth  in  that  doftrine  which  we  have 
fought  to  openfrom  the  Scriptures;  above  all  that  can  be  afligncd 
to  it,  agreeable  to  their  own  principal  maxims  who  maintain  uni- 
verfal redemption  ;  (and  that  according  to  truth  itfelf)  I  fliould 
he  forced  to  repeat  much  that  hath  already  been  fpokcn.  So 
that  it  fljaJl  fuifice  mc,  to  prefent  t)ie  re^.der  irith  this  following 
.mtithejiiy    ?iz. 

XJuiverfaJaAs. 


and  Places  cf  Scripture  opmed,  309 

Univcrfalifls.  Scriptural  Redemption. 


1.  Chrijl  died  for  all  and  every 
one,  eleCi  and  reprobate. 

2 .  Mo/i  of  them  for  whom  Chrijl 
'died  are  damned. 

3.  ChriJ},  by  his  death y  pur- 
chafed  not  any  faving  grace 

for  the 772  for  whom,  he  died. 

4.  Chrijl  took  no  care,  for  the 
greatejl  part  of  them  for 
whom  he  died,  that  ei'er  they 
Jliould  hear  •ne  word  of  his 
death. 

5.  Chrijl,  in  his  death,  did  not 
ratify  nor  con  fir  jn  a  cove- 
nant of  grace  with  any  f<£dt- 
rates ;  but  only  procured  by 
his  death,  that  God  anight,  if 
he  would,  enter i7itQa7iewco- 
'veJiant  with  wh$m  he  would, 
and  upon  what  condition  he 
pleajed. 

4.  Chrijl  might  have  died,  and 
yet  719  one  befaved. 


Chrijl  had  no  inte?ition  to  re- 
deem his  chureh,  a7iy  7nore 
than  the  wicked  feed  of  the 
ferpent. 

Chrijl  died  7iotfor  the  infi- 
delity ofa?iy. 


1 .  Clirijl  ^iedfor  the  elecl  07%ly. 

2.  All  thofe  for  whom  Chrijl 
died  are  certainly  faved. 

3.  Chrijl,  by  his  death,  pitr- 
chajed  all  faving  grace  for 
them  for  whom  he  died. 

4.  Chrijl  J  end  i  the  means.,  and 
reveals  the  ways  of  life,  to 
all  tliemfor  whom  he  died^ 


5.  The  new  covenant  of  grace 
was  co7ifir77ied  to  all  the  eU^, 
in  the  blood  of  J  ejus. 


Chrifi  by  his  death  pur  chafed, 
upon  covenant  and  compacl, 
an  ajjured  peculiar  people ; 
the  pleafure  of  the  Lord  prof- 
pering  to  the  end  in  his  hand. 
Chrijl  loved  his  church,  and 
gave  hirnfelf for  it. 


8.   Chrift  died  for  the  i7i fidelity 
of  the  eled. 


Divers  other  inftances  of  the  like  nature,  might  be  cafily  col- 
lecledj  upon  the  firft  view  whereof,  the  prefent  difference  in  hand 
would  quickly  be  determined;  thefe  few,  I  doubt  not,  are  fufS- 
cient  in  the  eyes  of  all  experienced  chriftians,  to  evince,  how  little 
the  gefieral  ranfom  conduceth  to  the  honour  and  glory  of  Jefus 
Chrifi;  or  to  the  fetting  forth  of  fhe  worth  and  dignity  of  his 
death  and  paflion. 

Object.  V.  The  next  and  laft  thing  which  comes  under  debate, 
in  this  contefl,  is  gof pel  co77folation ;  tvhich  God  in  Chrifi  is  abun- 
dantly willing  we  fliould  rec«ive.  A  fliort  difquifition,  whether 
of  the  two  opinions  treated  on,  doth  give  the  firmefl  bafis  and 
founded  foundiition  hereunto^  will,  by  the  Lord's  alii  fiance,  lead 


gi©  Objedioiis  particularly  anfwcnd, 

us  to  an  end  of  this  long  debate :  The  Cod  of  truth  and  comfort^ 
grants  that  all  our  undertakings,  or  rather  his  workings  in  us  for 
truth,  may  end  in  peace  and  eonfolation.  To  clear  this,  foine 
things  are  to  bepremiledj   as, 

ifi.  All  true  evangelical  eonfolation  belongeth  only  to  be- 
lievers, Heb.  vi.  17,  18.  God^s  people,  Ifa.  xL  i,  2.  upon  uab'ci 
lievcrs  the  wrath  of  God  abideth,  John  iii.  3.6. 

zdly.  To  make  out  eonfolation,  unto  them  to  whom  it  is  not  due, 
is  a  no  lefs  crime,  than  to  hide  it  from  them  to  whom  it  doth  belong, 
Ifa.  v.  20.  Jer.  xxiji.  14.    Ezek.  ziii.  10.  y 

'i.dly.  T.  M.  his  attempt  to  fet  forth  the  death  of  Chrifl  lo,  that 
Till  might  be  comforted,  (meaning  all  and  every  one  in  the  world, 
S.S  appeareth)  is  a  proud  attempt  to  make  that  flraight,  which  God 
hath  made  crooked ;   and  molt  oppofite  to  the  gofpel. 

4.  That  dodrine  which  holds  out  eonfolation  from  the  death  of 
Chrifl  to  unbelievers,  cries  peace,  peaces  v/hen  God  fays  there  is 
no  peace. 

Thefc  things  being  premlfed,  I  fliall  briefly  de-monftr;ite  the  four 
following  pofitions,  'viz.  i.  That  the  extending  of  the  death  of 
Chrifl  unto  an  univcrfality,  in  refped  of  the  objed,  cannot  give 
the  leafl  ground  of  eonfolation  to  them,  whom  God  would  have  to 
be  comforted  by  the  gofpel.  2.  That  the  denying  of  the  efficacy 
of  the  death  of  Chrifl,  toward  them  for  whom  he  died,  cuts  the 
nerves  and  fmews  of  all  flrong  eonfolation ;  eveft  fuch  as  is  proper 
to  believer?  to  receive,  and  peculiar  to  the  gofpel  to  give.  3.  That 
there  is  nothing  in  the  dodrine  of  the  redemption  of  the  elect  only, 
that  is  yet  in  the  leafl  meafure  to  debar  them  from  eonfolation,  to 
^hom  comfort  is  due.  4.  That  the  doctrine  of  the  effeftual  rC" 
demption  of  the  flieep  of  Chrifl,  by  the  blood  of  tlio  covenant,  is 
the  true  folld.  foundation  of  all  durable  eonfolation. 

I .  Begin  v/e  with  the  firft ;  that  the  extending  of  the  deaih  of 
Chrifl  unto  an  unlverfality,  /;;.  refpeCi  of  the  objed,  hath  nathing  in 
//,  as  peculiar  unto  it,  that  can  give  the  leafl  ground  of  eonfolation 
unto  them  zvhom  God  would  have  to  he  comforted.  That  gofpel- 
eonfolation,  properly  fo  called,  being  a  fruit  of  actual  rcconcili 
ation  with  God,  is  proper  and  peculiar  only  to  believers,  I  laid 
dov/n  before ;  and  fuppofe  it .'  o  be  a  truth  out  of  all  queflion  and 
debate;,  now  that  no  consolation  can  be  made  out  to  them  as  fuch, 
from  any  thing  v/hich  is  peculiar  to  the  perfuafion  of  a  general  ran- 
fom,  is  eafiiy  proved  by  thefe  following  reafons. 

( I.  )  No  eonfolation  can  arife  unto  believers,  frqm  that  which  Is 
no  where  in  the  Scripture  propofcd  as  a  ground,  caufc  or  matter  of 
eonfolation;  as  the  general  ranfom  is  not;  for,  [i.]  that  which 
hath  no  being,  can  have  no  aifcclion  nor  operation;  [2.]  all  the 
foundations  and  materials  of  eonfolation^  are  things  particular  and 
peculiar  only  to  fome;    as  fliail  be  declared. 

^2.)  No  eonfolation  can  acru*  uutp  belie vsrs,  fronn  that  which 


And  Places^  of  Scripture  opened,  '^ik 

is  common  unto  them,  with  thofc  whom,  [i .]  God  would  not  have 
•comforted;  [2.]  that  ihall  affuredly  perilh  to  eternity ;  [3]  th^t 
ftanJ  in  open  rebellion  againft  Chrift;  [4.]  that  never  hear  one 
Vvord  of  golpel,  or  confolation:  Now  to  all  thefe,  and  fuch  as 
thefe,  ^oth  the  foundation  of  confolation^  as  propofed  with  and 
arifing  from  thtgetieral  ranfom^  appertain  j  equally  with  the  choif- 
cft  of  believers. 

(3.)  Let  a  man  try  in  the  time  (not  of  difputation,  but)  of  dc- 
fertion  and  temptation,  what  confolation  or  peace  to  his  foul  he 
can  obtain  from  fuch  a  colledlion  as  this;  Chrift  died  for  all  men^  ■ 
t  am  a  man^  therefore  Chrift  died  for  me.  Will  not  his  own  heart 
tell  him,  that  notwithftanding  all  that  he  is  affured  of  in  that  con- 
clufion,  the  wrath  of  Cod  may  abide  on  hrm  for  evermore  ?  Doih 
he  not  fee  thvit,  notv/ithftanding  this,  the  Lord  flieweth  fo  little 
love  unto  very  many  millions  of  the  fons  of  men,  (of  vv'hom  the 
former  colleftion  (according  to  the  prcfent  opinion)  is  true,  as  well 
as  of  himfelf)  as  that  he  doth  not  once  reveal  himfelf,  or  his  Son 
unto  them  ?  What  good  will  it  do  me,  to  know  that  Chrift  died  for 
me-;  if  notwithflanding  that,  I  may  perilh  for  ever  ?  if  you  in- 
tend me  any  confolation,  from  that  v/hich  is  common  unto  «//, 
you  mufl  tell  rte  v/hat  it  is  which  all  enjoy,  that  will  fatisfy  my  de- 
fires,  which  are  carried  out  after  alRirance'of  the  love  of  God  m 
Chrift?  If  you  give  mc  no  more  to  com.fort  me,  than  what  you 
give  or  might  have  given  to  Judas^  can  you  expert  I  ihould  receive 
iettlement  and  confolation?  Truly  miferable  comforters  are  you 
all,  phyficians  of  no  valite,  Job^  vifiters ;  fl^iliful  only  to  add  af- 
fiidVion  imto  the  afaifled. 

But  be  of  good  comfort,  will  Armtniam  fay;  CJirifl  is  a  propiti'. 
ation  for  all  finnen^  and  naw  thou  knowejl  thyfelf  fo  to  be.   A.ifw. 
True;  hut  is  Chrift  a  propitiation  for  all  the  fins  of  thofe  finners^. 
If  fo,  how  can  any  of  them  perilli?   If  not,  what  good  will  tjiis 
do  me,  whofe  fins  perhaps  (as  unbelief)  are  filch,  as  for  which 
Chrift  v/as  not  a  propitiation?    But  (will they  fay)  exclude  not  thy-. 
felf  God  exclude  th  77  one;  the  love  ivhich  aaufed  him  to  fend  his  Sor?^ 
was  general  towards  all ;  tell  me  not  of  God*s  e:^cluding,   I  have 
fufficiently  excluded  my  feif;   will  he  powerfully  take  me  in?   hath 
Chrift  not  only  purchafed  that  I  fliall  be  admitted,   but  alfo  pro- 
cured me  ability,  to  enter  into  his  Father*s  arms  ?   Why,   (fay  ye) 
He  hath  opened  a  do^r  of  f ah  at  ion  to  all;  alas!  is  it  not  a  vaia 
endeavour  to  open  a  grave,  for  a  dead  man  to  come  out?   Who 
lights  a  candle  for  a  blind  man  to  fee  by  ?    To  open  a  door  for  him 
to   come  out  of  prifon,  who  is  blind  and  lame  and  bound,  yea 
dead;   is  rather  to  deride  his  mifcry,  than  to  procure  him  liberty; 
.neither  tell  me  M/^f  will  yield  me  ftrong  confolation,   under  the  en- 
joyment whereof  the  greatcft  portion  of  men  periih  everlaftingjj. 
3.   The  opinion   concerning  a  general  ranfom,  is  fo  far  from 
yielding  firm  confolation  nnt§  l^ilienters  from  the  death  of  Chrift; 

thaji 


Q12  ObjeBions  particular^  anjwaed^ 

that  it  quite  overthrow i  all  the  choice  ingredients  of  flrong  confo^ 
lation,  which  flovj  tJierefrom;  and  that,  (i.)  by  flrange  divifions 
and  divulfions  of  one  thing  from  another,  which  ought  to  be  con- 
joined, to  make  up  one  certain  foundation  of  confidence ;  ( 2. )  by 
denying  the  efficacy  of  his  dtath,  towards  them  for  whom  he  died; 
both  which  are  necelTary  attendants  of  that  perfuafion. 

(i.)  They  fo  divide  the  impetration  of  redemption,  and  the 
application  thereofy  (the  firfl  being,  in  their  judgments,  the  only- 
proper  immediate  fruit  and  effect  of  the  death  of  Chrift)  that  the 
one  may  belong  to  millions,  who  have  no  ihare  in  the  other;  yea 
that  redemption  may  be  obtained  for  all,  and  yet  no  one  to  have 
it  fo  applied  unto  them,  as  to  be  faved  thereby.  Now  the  firfl  of 
thefe,  iuch  as  it  is,  (an  eifeclual  pollible  redemption,  notwithftand- 
ing  which  all  the  fons  of  men  might  perifli  everlaflingly)  being  the 
whole  objedt  of  the  death  of  Chrift,  (as  is  afTerted)  feparated  and 
divided  fr«m  all  fuch  application  of  redemption  unto  any,  as 
might  make  it  profitable  and  ufeful  in  the  leafl  meafure,  (for  they 
deny  this  application  to  be  a  fruit  of  the  death  of  Chrift;  if  it 
were,  why  is  it  ngt  common  to  all  for  whom  he  died  ? )  what  com- 
fort this  can  in  the  leafl  degree  afford  to  any  poor  foul,  will  not 
dive  into  my  apprehenfion.  What  Jliall  1  do,  faith  the  fmner;  the 
iniquity  of  my  heels  compajfeth  me  about,  I  have  no  rejl  in  tny 
hones  by  reafon  of  my  fin  i  and  now,  whither  JJiall  I  caiife  my 
forrow  to  go}  Be  of  good  cheer,  (fay  they)  Chrift  died  for  fin- 
ners;  yea,  but  JlwJlthe  fruits  of  his  death  be  certai?ily  applied  un^ 
to  all  them  for  zvhorn  he  died  ?  If  tiot,  I  may  perijli  for  ever. 
Here  let  them  that  can,  anfwer  him,  according  to  the  principles  of 
univerfalijls i  without  fending  him  to  his  own  flrength  in  believing, 
or  that  which  in  the  clofe  will  be  refolved  into  it ;  et  erit  mihi  mag- 
nus  Apollo.  And  if  they  fend  him  thither,  they  acknowledge  the 
confolation  concerning  which  they  boaft,  properly  to  proceed  from 
ourfelves ;  and  not  from  the  death  of  Ghrifl. 

(::.)  Their  feparating  between  the  oblation  and  intercejfiofz  of 
Jefus  Ghrifl,  makes  little  for  the  confolation  of  believers;   yea  in- 

de£d  quite  everts  it There  are,   amongft  others,  two  eminent 

places  of  Scripture;  wherein  the  Holy  Ghofl  holdeth  forth  confo- 
iStion  to  believers,  againfl  thofe  two  general  caufes  of  all  their 
troubles  and  forrows,  viz.  their  affliction?,  and  their  fins.  The 
firfl  is,  K-om.  viii.  32,  33,  34-  the  other,  i  John  ii.  i,  2.  In 
both  v/h:ch  places,  the  apoflles  make  the  bottom  of  the  confolation 
which  they  hold  out  to  believers,  in  their  aiilictions  and  failings,  to 
be  that  flr?.it  bond  and  infeparable  connexion  which  is  between 
tdiefc  two,  with  the  identity  of  their  objects,  viz.  the  oblation  and 
intercelTion  of  Jefus  Chrift.  Let  the  reader  confult  both  the  texts, 
and  he  Ihall  find,  that  on  this  lies  the  flrefs,  and  herein  confifls  the 
ilrength  of  the  feveral  propofals  for  the  confolation  of  believers, 
which  in  both  places  is  principally  intended;   a  Hiore-dlred  under- 


And  PlacM  of  Scripture  opened  gij 

taking  for  this  end  and  purpofe,  cannot  be  produced.  Now  the 
authors  of  univerfal  redemption,  do  all  of  them  divide  and  feparato 
thefetwo  ;  the/ allow  of  no  connexion  between  them,  nor  depend- 
ence of  one  upon  another  ;  further  than  is  effected  by  the  will  of 
man  ;  his  oblation  they  ftretch  to  all,  his  interceffion  to  a  few  only. 
But  the  death  of  Chrill,  feparated  from  his  refurredion  and  inter- 
ceifion  being  no  where  propofed  as  a  ground  of  confolation,  yea, 
pofitively  declared  to  be  unfuitable  to  any  fuch  purpofe,  i  Cor.  xv. 
14.  certainly  they  who  hold  it  out  as  fo  feparated,  are  no  fricni* 
to  chriftian  confolation. 

(3.)  Their  denial  of  the  procurement  of  yiz/Vi',  grace,  hcUncfs, 
(the  whole  intendment  of  the  new  c^)veRint)  and  perfcverance 
therein,  by  the  death  and  bloodihedding  of  Jefus  Chriii:,  unto  all 
or  any  of  them  for  whom  he  died,  doth  not  appear  to  be  fo  faitable 
an  alfertion,  for  to  raife  confolation  from  his  crofs,  as  is  vainly  pre- 
tended. What  folid  confolation,  I  pray,  can  be  drawn  from  fuch 
dry  breafts,  as  from  whence  none  of  thefe  things  do  flow.?  That 
they  have  not  immediate  dependence  on  the  death  of  Chrift,  atcord- 
ing  to  the  perfuafion  of  the  afTertors  of  univerfal  grace,  hath  been 
before  declared,  and  is  by  themfelves,  not  only  confeiTed,  but 
undertaken  to  be  proved.  Now  where  Ihould  a  foal  look  for 
thefe  things,  but  in  the  purchafe  of  Chrift?  whence  Ihould  they 
ilow  but  from  his  fide  t  or  is  there  any  confolation  to  be  had  with- 
out them  ?  Is  not  the  flrongeft  plea  for  thefe  things  at  the  throne 
Q^  grace,  the  procurement  of  the  Lord  Jefus  ?  wh^t  promife  is 
there  of  any  thing  without  him  ?  are  not  all  the  proniif^s  of  God 
yea  and  a?nen  in  him  ?  is  there  any  attainment  of  thefe  things  in 
our  ow^n  ftrength  ?  is  this  the  confolation  you  afford  us,  to  fend  us 
from  free  grace  to  free  will  ?  Whither,  I  pray,  according  to 
your  perfuafion,  Ihould  a  poor  foul  go,  that  finds  himfclf  in  want 
of  thefe  things  ?  To  God,  ^vho  ginjes  all  freely  ;  well ;  doth  God 
blefs  us  with  any  fpiritual  bleffmgs,  but  only  in  Jefus  Chrift .?  doth 
he  blefs  us  with  any  thing  in  him,  but  what  he  hath  procured  for  us  ? 
is  not  all  grace  as  well  procured  by,  as  difpenied  in  a  Mediator  ? — 
Is  this  a  way  to  conifort  a  foul,  and  that  from  the  death  of  Chrift ; 
to  let  him  know  tkat  Chriii  did  not  procure  thofe  things  for  him, 
without  which  he  cannot  be  comforted  ?     credat  Apella. 

It  is  then  moft  apparent,  that  the  general  ranfom,  (which  is  pre- 
tended) is  fo  far  from  being  the  bottom  of  any  folid  confolation 
unto  them  whofe  due  it  is ;  that  it  is  diredtly  deilrudive  of,  and 
diametrically  oppofed  unto,  all  thofe  ways  whereby  the  Lord  hath 
declared  himfclf  willing  that  we  fliould  receive  comfort  from  the 
death  of  his  Son  ;  drying  up  the  brealls  from  wlience,  and  poifou- 
ing  the  ftreams  whereby  it  ihould  be  conveyed  unto  our  fouls. 

3.  The  next  thing  wc  have  to  do,  is  to  manifeil.    That  the  doc^ 

trine  cf  the  effe^ual  redemption  cf  the  cleJl  only  by  the  blood  rfjefus^ 

ii  v.ot  liable  to  ariy  ji:fi  deception  as  te  this  par ilcular  ;  ntr  ioth  any 

K  r  '^cy 


1 1 4  Ohj colons  parlicularly* anfioeredt 

vjoy  abridge  helie-verSy  cf  ayiy  part  cr  pcrtlo7i  of  that  confolatio^ 
"which  Gcd  is  ivilling  they  pculd  recevve.  That  alone  which  by 
the  oppofers  of  it,  with  any  colour  of  reafon,  is  objefled  ;  (for  a« 
to  the  exclamation,  of  fiiutting  cut  innumerable  fouls  from  any 
ihare  in  the  hleod  of  Chrift.  feeing  confeffedly  they  are  reprobates, 
unbelievers  and  perfons  fndly  impenitent,  we  are  not  at  all  moved 
at)  comes  to  this  head,  ^vi%.  That  there  is  nothing  in  the  Scripture, 
'whereby  ary  man  can  ajjure  himf elf  that  Chrijl  died  for  him  in  par- 
ticular ;  uiilcfs  nve  grant  that  he  died  for  all.     But, 

(i.)  That  this  is  notcrioufly  falfe,  the  experience  of  all  believ- 
ers, who  by  the  grace  of  Gcd  affcred  their  hearts  of  their  fhare  and 
intercfc  in  Chriii:,  as  held  out  unto  them  in  the  promife,  without 
the  leall  thought  of  univerfal  redemption,  is  a  fufficient  tefti- 
mony.* 

(2.)  That  the  affurance  arifmg  from  a  praftical  fyllogifm, 
whereof  one  proportion  is  true  in  xhe  word,  and  the  fecond  by 
the  witnefs  of  the  fpirit  in  the  heart,  is  infallible,  hath  hitherto 
been  acknowledged  by  all ;  now  fuch  afTurance  may  all  believers 
have,  that  Chrift  died  for  them  ;  with  an  intention  and  purpofe  to 
fave  their  fouls.  For  infcaiice  ;  all  believers  may  draw  out  the 
truth  of  the  word,  and  the  faith  created  in  their  hearts,  into  this 
eonciuficn,  -viz.  [1.]  Chrijl  died  for  all  belie^jers  ;  that  is,  all 
who  chufe  him  and  reft  upon  him  as  an  all-fufficient  Saviour  ;  not 
that  he  died  for  them  as  fuch ;  but  that  all  fuch  arc  of  thofe  for 
whom  he  died.  He  died  not  for  believers,  as  believers;  though 
he  died  for  all  believers  ;  but  for  all  the  eleft,  as  eled ;  who  by 
the  benefit  of  his  death  do  become  believers,  and  fo  obtain  afTur- 
ance that  he  died  for  them.  For  fuch  of  thofe  that  are  eleftcd. 
Mho  are  not  yet  believers  ;  though  Chrift  died  for  them,  yet  wc 
deny  that  they  can  have  any  aftiiiance  of  it,  whilft  they  continue 
fuch;  you  fuppofe  it  a  foul  contradi61:ion,  if  a  man  (hould  be  faid 
to  have  affurance  that  Chrift  died  for  him  in  particular,^  and  yet 
continue  an  unbeliever. — Now  this  firft  propofition,  as  in  the  be- 
ginning laid  down,  is  true  in  the  word ;  in  innumerable  places. 
[2.]  The  heart  of  a  believer  in  the  witnefs  of  the  Spirit,  affumes ; 
but  Ibelie-ve  in  Chrijl ;  that  is,  I  chufe  him  for  my  Saviour,  caft 
and  roll  myfelf  on  him  alone  for  falvation,  and  give  up  myfelf  un- 
to him  ;  to  be  difpofed  of  unto  mercy,  in  his  own  way.  Of  the 
tiruth  of  this  propofition  in  the  heart  of  a  believer,  and  the  infalli- 
bility 

*  The  diiFerence  between  this  and  the  following  anfwer,  is  to 
be  particularly  obferved.  According  to  this  firft  anfwer,  believers 
may  a/Jure  their  hearts,  of  their  Jhare  and  inferejl  in  Chrijl,  as 
held  out  to  them  in  the  premife ;  without  refped  to  any  experience 
in  themfelves ;  but  the  next  anf\\'er  is,  about  a  reflex  aflurance, 
ofChrift's  having  \al  ^Vi  intenii^n  ^nd  purpofe^  induing,  to  fave 
their  fouls. 


and  Places  ef  Scripture  opened.  3t5 

Villty  of  it,  there  are  alfo  many  teHimonics  in  the  word,  as  i« 
known  to  all ;  from  whence  the  conclufion  is ;  Therefore  the  Lord 
J  ejus  Chriji  died  for  me  in  particular  ^  ^ivitt>  c.n  intention  and  purpnfe 
tofa-ve;»i. 

Tjjis  is  fi'.ch  a  colledion,  as  all  believers,  and  ncnc  but  believer?, 
can  jufHymake;  io  that  it  is  peculiar  to  them  alone ;  ani  untd 
thofe  only,  is  tjiis  treafure  of  conlblation  to  he  imprirted.  The 
fufficiency  of  the  death  of  Chrill,  for  the  faving  of  every  cue  with- 
out excepti<^n  that  comes  unto  him,  is  enough  to  fill  all  the  invita- 
tions and  entreaties  of  the  gofpel  unto  fmners,  to  induce  them  to 
believe ;  which  when,  by  the  grace  of  Chvifc,  they  do,  clofing 
with  the  promife,  the  fore- mentioned  infallible  afiurance  of  the 
intention  and  purpofc  of  Chrift  to  redeem  them  by  his  death,  Matt. 
i.  21.  is  made  known  unto  them.  Now,  whether  this  be  not  a 
better  bottom  and  foundation,  for  a  man  to  affure  his  foul  unto  reil 
and  peace  upon,  than  that  reafoning  which  cur  oppofers  in  this 
bufmefs,  (moll  fuitable  to  their  own  principles)  lay  as  a  common 
ftone,  njiz.  Chriji  died  for  all  men  ;  1  am  a  man  y  therefore  Chriji 
died  for  me  i  let  any  man  judge;  efpecially  confidering,  that  in- 
deed the  firfl  propofi  don  is  abfolutely  fahe  ;  and  the  concluhcn,  if 
it  could  be  true,  yet  according  to  their  perfuafion,  can  be  no  more 
ground  of  confolaticn  than  Adam'' s  fall.  All  this  is  fpoken,  not  as 
though  either  one  opir.ion  or  other  were  able  of  itself  to  give  con- 
folation ;  which  God  alone,  in  the  fovereignty  of  his  free  grace, 
can  and  dath  create  ;  but  only  to  fnew  what  principles  are  fuitable 
to  the  means  whereby  he  worketh  on  and  towards  his  elecfl. 

i^.  Ihe  dra-dcing  cf  gvfpel  confolaticn  frctn  tie  death  cf  Chrift 
AS  held  out  to  he  efetiucd  tonjjards  the  ehJf  only,  for  "jjhom  alone  he 
died;  Ihould  clo'e  up  our  difcourfe.  Bat  coniidering,  (i.)how 
abundantly  this  hath  been  done  already,  by  divers  eminent  and 
faithful  labourers  in  the  vineyard  of  the  Lord;  (2  )  how  it  is  the 
daily  tafk  of  the  preachers  of  the  gofpel,  to  make  it  out  to  the  peo- 
ple of  God;  (3.)  how  it  would  carry  rae  out  befides  my  purpofc 
%o  fpeak  of  things  in  dipraSiical  way,  having  defigned  this  dixourfe 
fco  be  purely /ij/^;;z/V/3/y  and  (4.)  that  fuch  things  are  no  more  cx- 
pedled  nor  welcome,  to  wi'e  and  learned  men,  in  contrcvenics  of 
this  nature,  than  knotty  crabbed  fcholallical  objeaions,  in  popular 
ferm.ons  and  doitrinal  difcourfes,  intended  mxrely  for  edification : 
I  fhail  not  proceed  therein. 

Only  for  a  clofe,  I  dciire  the  reader  to  perufe  that  one  place, 
Romans  viii.  32,  33,  34.  And  I  make  no  doubt  but  that  he  will, 
if  notinfeded  witn  the  leaven  of  the  ern)r  opp-ofed,  conclude  with 
me,  that  if  there  be  any  comfort,  any  confolaticn,  any  aiihrance, 
any  reft,  any  peace,  any  joy,  any  reirefhm.ent,  any  exaltation  of 
fpirit,  to  be  obtained  here  below,  it  is  all  to  be  had  in  the  blood  of 
Jefus  long  fmce  flied,  and  his  intcrccffion  ftill  continued  ;  as  both 
firt  united,  and  appropriated  t»  the  ele^l  ©f  Ged ;  who  by  the  pre- 

cio'sJs 


3  i6  Ohjeclions  particularly  anfwered^  &c, 

clous  eiTecls  ana  fruits  of  tliem  both,  are  d^awn  to  believe,  and 
preferved  in  believing,  to  the  obtaining  of  an  immortal  erown  of 
glory  that  Ihail  not  fede  away. 

Mono  fcpho  TheOf    dia  Jefu  Chrijiou  ho  he  doxa  eis  tous  Aionas. 
JMEN. 


A  few    TESTIry^ONIES    of  the    Ancients. 


T 


K  E  confejjian  of  the  holy  church  of  Smyrna ;  a  little  after 
the  commendation  giijen  it  by  the  Holy  Ghoji  Rev.  ii.  9.  upoK 
the  martyrdo7n  of  Polycarpus. 

Hoti  oute  ton  Chrifion  pote  kataleipein  dunefometha,  ton  hyper  tee 
tou  kofmcu  ton  foscomenon  foterias  pathonta,  cute  heterontinajebein, 
Eufeb.  Hiji.   Ecclef    lib.  4.   cap.  15.   ^ 

*'  Neither  can  we  ever  forfake  ChriH,  him  who  fuffered  for  the 
*'  falvation  of  the  vjorld  of  them  that  are  fa^ved i  nor  worihip  any 
"other." 

II.  The  ^-itnefs  cf  holy  IgncLtiMS  ;  as  he  ivas  carrying  to  Rome 
from  Antioch,  to  be  cajt  10  beajls  for  the  tejiimony  ofjefus.  Epift. 
ad  i^hil.     (anno  107.) 

Houtos  efiin  he  pros  ton  patera  agcifa  hodos,  he  petra,  ho 
phrag;nos,  he  kleis,  ho  poimen,  to  hiereion,  he  Thyra  tes  giiofeos,  di 
hes  eifelthon  Jbraa?n  kai  Ifaac  kai  Jacob,  Mofes,  kai  ho  fympas  ton 
prcpheton  choros,  kai  fiylot  ton  kcfmou  hoi  Apojioloi  kai  he  nymphe  tou 
Chrii'icuy  hyper  hes  phernes  logo  excchee  to  oikeion  haima,  hina  auteu 
exagorafe. 

**  This  is  the  way  leading  to  the  Father,  tins  the  rock,  the  fold, 
''  the  kev  ;  he  is  the  .fhepherd,  the  facrince ;  the  door  of  know- 
*'  ledge,'  by  which  entered  Abraham,  Ifaac,  Jacob,  Mofes,  and 
*■  the  whole  company  of  prophets,  and  the  pillars  of  the  world, 
«*  the  apoilles,  and  the  fpoufe  of  Chrift;  /^r  T.yi'/V/?,  inftead  of  a 
"  do\-iy,  he  poured  out  his  own  blood,   that  he  might  redeem 


:r. 


Surely  Jefus  Chrifi  gives  not  a  donvry  for  any,  but  his  o^vnfpo'jfe. 

III.  Clemens,  ivkcje  name  -'i-vas  in  the  book  of  life,  Phil.  iv.  3. 
<^'jitb  the  lijhcls  church  at  Rome  in  his  days  ;  in  the  epiftle  to  the 
church  of  Corinth. 

Dia  ten  agapen  hen  efchen  pros  hemas,  to  haima  autou  edoken  hy- 
per hemon  en  ihelemati  dutou,  kai  ten  farka  hyper  tes  farkos  hemon, 
Kai  ten  pfychen  h^^per  ton  pjychon  hemon. 

"  For 'the  love  which  ne  had  unto  us,  he  gave  his  blood  for  us, 
"■  according  to  his  purp^fe  :  and  his  flefla  for  our  Heili,  and  his  life 
*'  for  cur  liViis." 


A  Jew  Tefliffionus  of  the  Ancients*  517 

Whireyou  ha've  ajpgnedy  i .  The  caufe  of  Chrijl^s  death,  his  love 
to  us  ;  2.  The^bjeit  of  it,  us  or  helie-vers  y  3.  2 he  manner  hoiAj  he 
redeemed  us>  ^'ven  by  commutation. 

N.S.  This  triple  teftimony  is  taken  from  the  very  prime  of  un- 
«lpabted  antiquity. 

IV.  Cyprian.  EpiH:.  63.  to  Caecilius ;  anho^y,  learned  and  fa- 
mous martyr.    Ann.  250. 

Nos  onmes  portahat  Chriflus,   qui  et  peccata  noftra  portabat. 

*'  He  bare  all  us,  v\  ho  bare  our  fins :"  (that  is)  He  iuftainea  their 
perfons  on  the  crois,  for  whom  he  died. 

n  he  fame,  to  Demetrian. 

Hanc  gratiam  Cbj-iflus  ir.p-^rtit ;  fubigendo  mortem  tropheo  cru- 
cis,  rediit  enc.o  creaentem  prctio  fanguinis  fui. 

*•  This  grace  hath  Chrill  communicated ;  fubduing  death  in  the 
**  trophy  of  his  crofs,  redeeming  helie^ers  with  the  price  of  his 
'*  blood." 

Ihe  fame  ;  cr  fime  other  ancient  and  pious  nx^riter  of  the  cardinal 
fvooiKs  of  Cirijl.  oerm,  7.  fecund.  Rivet.  Cat.  Sac.  in  Cyp, 
Scuitet.  Medel.  ap. — i^^ralm.  prefut.  ad  lib. 

The  fame  author  rJfo,  in  exprefs  terms,  mentions  tie  fiificiency  of  the 
rciffcm  paid  ly  Chr'Ji  j  arifeng  from  the  dignity  of  his  perfon. 

TantjE  dignitatis  ilia  una  Redemptoris  nofcri  fuit  obiatio,  ut 
una  ad  toJlcnda  mundi  peccata  fufiiceret. 

**Of  fo  great  dignity  was  that  one  oblation  cf  our  Redeemer, 
«*  that  it  alone  was  fufficient  to  uke  away  the  fins  of  the  world.'* 

y.   Cyrill.  of  Hierufalem,  Catechef  13.  (cir.  ann.  350.) 

Kai  me  thaumafes,  ei  kcfmos  hclos  elytrothe,  cu  gar  en  antlrcpos 
pjilos,  alia  \huios  thecu  moncgenes,  ho  apothnefcon. — Kai  ei  tcte  dia 
to  xylon  tes  brofeos,  exehleihefnn  ek  Paradeifouy  ara  dia  to  xylcn 
Jefu  nun  eukcpoteron  hoi  pifteuontes  eis  Paraactfon  ouk  eifeleufcntai  ? 

"  Wonder  not  if  the  nx:hole  ^-world  be  redeemed  ;  for  he  was  not 
"  a  mere  man,  but  the  only  begotten  Son  of  God,  that  died  :  and 
"  if  then,  through  the  eating  of  the  tree  (forbidden)  they  were 
*^€aft  out  of  Paradife  ;  certainly  ve-xu  by  the  tree  (cr  crofs)  of  Je- 
"*  fus,  Ihall  not  kelie-vers  more  eafily  enter  into  Faradiie  f" 

00  aifo  dcth  another  cf  tlefn  make  it  ma7:ifejl,  in  <v:hat  ferfe  tley 
ufe  the  <v:ord  all,    -vix. 

VI.  Atiianafius,  cfthe  incarnation  cf  tie  Wcrd  cfGcd.  (cir.  an- 
no 350.) 

Hcutes 


giS  A  few  T'flimonies  of  the  Ancients, 

Houtos  ejiin  he  pantin  zoe,  hat  hos  prohatotKhyper  tes  pantin/ett^ 
rias  antipjychon  to  heauteu  foma  eis   thanafon  paradous. 

"He  is  the  life  of  all ;  and  as  a  Hieep,  he  deUvercd  his  body 
"  unto  death— a  price  for  their  foulsj  that  they  all  might  bt  faved.** 

All,  in  hoth  places t  can  he  none  hut  the  ele(^.     As, 

VII.  Ambrofe  de  Tocat.  Gen.  lib.  i.cap.  3.  Or  rather  Yio% 
j^er.   lib.  i  cap.  9.    edit.  Olivar.     (cir.  ann.  370.) 

bi  non  credis,  non  dcfccndit  tibi  Chriftus,  non  tibi  paffus  eft. 
"If  thou  believe  not,  Chriii  did  not  defcend  for  thee,  he  did 
"not  fuffer  for  thee." 

Amhr.  de  fide,  ad  Gratianufu. 

Habet  populus  Dei  plenitudinem  fuam  in  eledlis  enim  et  priefcir 
tis  ;  atque  ab  omnium  general itate  difcretis,  fpecialis  quaedam  cen^ 
•ietur  unirerfitas  ;  ut  de  to  to  mundo,  totus  mundus  liberatus  j  ct  de 
omnibus  hominibus,   oirsnes  homines  videantur  affumpti, 

"  For  the  people  of  God  hath  its  own  fulnefs — in  the  cleft  and 
■'*  foreknown  ;  diiUnguilhed  from  the  ^/r«<frfl//>y  o/'^//,  there  is  ac- 
*'  ounted  a  certain  fpecial  uni^verfalitj  ;  fo  that  the  'whole  nvorld 
**  feems  to  be  delivered  from  the  whole  world ;  and  all  men  to  be 
**  taktn  out  of  all  men." 

In  'which  place  he  proceedeth  at  large  to  declare  the  reaftins,  nvhy, 
in  this  bujinej's,  all,  and  the  world,  are  fo  often  ufed  ftet 
fome  of  i*il  forts. 

iV.  B.  Thefe  that  follow,  were  wrote  after  the  rinng  of  the  Pe- 
lagian herefy  ;  v/hich  gave  occafion  to  more  diligence  of  fearch  an<J. 
warinefs  of  expreluon,  than  had  formerly  been  ufed  by  fome. 

VIII.  Auguflinus.  de  cor.  et  grat.  cap.  11.  (^a>.  ann.  420). 

Per  hunc  Mediatorem,  Deus  oftendit  eos,  qucs  ejus  fanguin« 
redemit,    facere  fe,  ex  malis,  in  eternum  bonos. 

"By  him  the  Mediator,  the  Lord  declareth,  that  he  maketh 
•'  thofc  whom  he  hath  redeemed  witli  his  blood, — of  evil  good  to 
«*  eternity." 

Yule  poiTidere  ChriHus  quod  emit ;  tanti  emit  ut  poffideat. 

"  Clu-ift  willpolTefs  what  he  bought;  he  bought  it  with  fuch  a 
•*  price,    that  he  might  pofTefs  it." 

Idem  Serm.   44,  de  t-erbis  Jpojf. 

Qui  ncs  tanto  pretio  emit,  non  vult  perire  quos  emit. 

"  He  that  bought  us  with  fu*h  a  price,  will  have  aonc  to  peril^ 

•*  wJiiSTi  he  hath  bought." 

Jdm, 


A  Jew  Ttjlimonies  of  thr  AncienU. 


V9 


Idem,  traSIat.  87.  in  Jchan, 
Ccclcfiam  pleruxnqwcetiam  ipfam,  irundi  nomine  appellat ;  licuC 
eft  illud,  Deus  erat  in  Chrifto  niundum  recorcilians  f.bi :  kc'mque 
illud  ;  Nop  venit  Filius  hominis  ut  judicet  n-.undrm,  fed  ut  fal- 
vetur  mMndus  per  ipfum.  Et  in  epillola  Aia  Johrnnesait ;  Advo- 
catuiP  hi.ben-us  ad  Patrcm,  Jefiim  Chrifium  juftum  ;  et  ipfc  pro- 
pitiator eft  peccatonim  noftrorum :  non  tantum  noftrorum,  {^^ 
etiam  totius  mundi.  Totus  ergo  mundus  eft  ecclefia ;  et  tot  us  mun- 
dus  odit  ecclefiam.  Mundus  igiter  edit  mundum  ;  inimicus  re- 
conciiiatnm  ;  damnatus  falvatum  j  inquinatus  n.undatum  :  fed  ifle 
mundus  quern  Dcus  in  Chrifto  rcconciliat  fibi,  et  qui  per  Chriftuni 
(alvatur,  de  mundo  eleftus  eft  inimico,  diimnato,  contnminato. 
**  He  often  calleth  the  church  itfelf  by  the  name  of  the  nuorU 
•*  as  in  that,  God  nvas  in  Chriji  reconciling  the  <wcrld  to  himfelfz 
•*  and  likewife  that,  The  Son  cf  Man  came  not  to  condemn  the  nvorld 
**  but  that  the  'world  through  him  might  ke  faved.  And  John,  in  his 
*'  epiftle,  faith  :  We  ka^-ve  an  ad'vocate — and  he  is  the  propitiation 
''for  the  fins  of  the  -whole  -world.  Ihc  nxjholc  -world  therefore  is  the 
'*  church  ;  and  the  whole  world  hateth  the  church.  The  -world 'Ctvtvt 
**hateth  \k\.^ -world:  that  (world)  which  is  at  enmity,  (hateth)  the 
**  (world)  reconciled;  the  condemned  (hateth)  the  faved  (world)"* 
**  the  polluted  (hateth)  thecleanfed  (world;)  but //'c/ ^ivor/^  whick 
*'  God  in  Chrift  reconcileth  to  himfelf,  and  which  is  faved  br 
*'  Chrift,  is  chofcn  out  of  the  hoftile,  condemned,  defiled  -world}* 
Much  more  to  this  purpofe  might  be  eafily  cited  out  of  Auguftine  •  but 
his  judgment  in  thefe  things  is  kno-wn  to  all. 

IX.  Profperus  ;  Refpon.  ad  Capit.  Gal.  cap.  g.  (dr.  ann.  44.0) 
Non  eft  crucifixus  in  Chrifto,  qui  non  eft  membrum  corporis 
Chrifto:  cum  itaque  dicatur  Salvator,  pro  totius  mundi  redcmpti- 
©ne  crucifixus,  propter  veram  humanae  naturae  fufceptionem  /  pro- 
tcft  tamen  dici  pro  his  tantem  crucifixus,  quibus  mors  ipfius  profait 
Diverfa  ab  iftis  fors  eorum  eft,  qui  inter  illos  cenfentur  de  quibus 
dicitur,  Mundus  cum  non  cognovit. 

"  He  is  not  crucified  -with  Chrijf,  who  is  not  a  member  of  the 
*'  body  of  Chrift  :  when  therefore  our  Saviour  is  faid  to  be  crucified 
"  for  the  redemption  of  the  whole  world,  becaufe  of  his  true  af- 
*'  fumption  of  the  human  nature  yet  may  he  be  faid  tcjbe  crucified 
"  only  for  them,  unto  whom  his  death  was  profitable.  DiiFerent 
"  from  thefe  is  their  lot — who  arc  reckoned  amongS:  them  of  whoim 
**  it  is  faid.   The  -world  kne<w  him  not.^* 

Idem,'    Refp.     Objed.    Vinctnt.  Refp:  \, 
Redemptionis  proprietaa  haud  dubie  penes  illos  eft,  de  quibus 
princeps  raundi  mififus  eft  foras :  mors  Chrift i  non  ita  impcnfa  eft 
humano  gencri,  ut  ad  redemptionem  ejus,  etiam  qjii  regenerandf 
non  erant,  pertinerent. 

"Doubtlefs  the  propriety  of  redemption  is  theirs,  from  whom 
<*  the  pxince  of  t^hi*  world  w  wft  «ut ;  the  doath  •£  Clwiift  ii  not  fo 

«laii 


gso  A  feto  Teftimonies  of  thd  Ancients* 

*'  laid  out  for  human  kiiid-^hat  they  alfo  n^uld  belong  unto  hk 
<*  redemption,  who  were  not  to  be  regenerate." 
Idem ;    de  ingrat,  cap.  9: 
Sed  tamen  haec  aliqua  fi  vis  ratione  tueri, 
Et  credi  tarn  ftulta  cupis  :  jam  p^nde  quid  hssc  fit  j^ 
Quod  bonus  oninipotenfque  Deus,  non  omnia  iubdit 
Corda  fibi,  periterque  omnes  jubet  elTe  iideles  ?  ^ 

Nam  li  nemo  ufquam  eft  quern  non  velit  efle  redemptum* 
Kaud  dubie  impletur  quicquid  vult  fuinma  potellas  : 
Non  omnes  autem  falvantur. 

(Which  is  in  Turn : 
If  there  be  one  vjhom  God  njuould  not  hwve  redeemedy  nxjhy  are  not 
all  faved ;  feeing  the  "will  of  the  Almighty  is  infallibly  auom* 
plijhed? 

X.   Council  of  Valence,  Can.  4.  (ann.  855) 
Pretium  mortis  Chrifti  datum  eft  pro  illis  tantum,  de  quibus 
Dominus  ipfe  dixit :  Sicut  Mofes  exaltavit  ferpentem  in  deferto, 
ita  exaltari  oportet  Filius  Kominis  ;   ut  omnis  qui  credit  in  ipfo  noa 
pereat,   fed  habeat  vitam  eternam. 

**  The  price  of  the  death  of  Chrift  is  given  for  them  alone,  of 
**  whom  the  Lord  himi'elf  faid  :  As  Mcfes  lifted  up  the  ferpeni  ik 
"  the  ^vildernefsy  e'ven  fo  muji  the  Son  of  man  be  lifted  up  y  that 
^*  'whcfoe-ver  bdieueth  in  himjhouldnot  perifh,  but  ha^s  stern^lUfi^^ 


FINIS 


< .  Y..  z<^y   it\ 


Hh 


7-- 


U. 


